Common Places, Part 2 · Chapter 17 – Chapter 18
The xvij. Chapter. Of Chriſt, and his manifeſtation in the fleſh; and by what meanes he performed all the parts of our ſaluation.
VNdoubtedlie, In 2. Sam. 7, verſ. 18.GOD is trulie ſaid to come to vsus manie waies; Of the incarnation or comming of the ſonne of God.but yet properlie and ſpeciallie, the ſonne of God, which is the true God, came in the nature of man to ſaue mankind. For, although God be in euerie place; yet we ſaie, that he came; bicauſe he put vponupon him the nature of man: and thus we ſaie he came vntounto vsus, and preſented himſelfe vntounto vsus; both the Father, the Sonne, and the holie Ghoſt. Bicauſe, albeit that the works of the Trinitie, as touching inward matters be particular: as, to beget, to inſpire, to procéed; (for theſe things are doone by the diuine power, which is common vntounto the thrée perſons:) yet the ſame, as concerning outward things, are inſeparable. Then wilt thou ſaie; Wherefore is the ſonne onlie ſaid to be incarnate? Here two things are to be conſidered of vsus; namelie, the action and the worke. As touching the worke it ſelfe, Chriſt alone tooke vponupon him the nature of man; ſith that nature is ioined with the onelie ſubſtance of the ſonne. But with the action both the father and the holie Ghoſt had to doo: for the efficient cauſe, and the action perteined vntounto the thrée perſons. And that may be prooued by the ſcriptures, inſomuch as Eſaie ſaith; Eſa. 48, 16.The Lord and his ſpirit hath ſent me. Gala. 4, 4.And Paule to the Galathians; When the fulneſſe of time was come, God ſent his owne ſonne. Luk. 1, 35.And in Luke the angel ſaith; The holie Ghoſt ſhall come vponupon thee, & the power of the higheſt ſhall ouerſhadow thee. And afterward, as it is in Matthew; Matth. 1, 18She was found great with child by the holie Ghoſt. By theſe teſtimonies it appeareth, that Chriſt was ſent, both by the Father, and by the holie Ghoſt.
Beſides this, the ſonne himſelfe was the cauſe of his owne comming. Indéed that might ſéeme to be a hard matter, that one and the ſame thing ſhould both be the efficient cauſe, and the effect: yet may it be proued manie waies. For firſt, as touching ſanctification, in the tenth chapter of Iohn it is thus read; Whom the fathers ſent and ſanctified, verſe. 36.doo ye ſaie that he blaſphemeth, bicauſe he ſaith; I am the ſonne of GOD? Afterward, in the 17. chapter, Chriſt againe ſaith; For their ſakes ſanctifie I my ſelfe. verſe. 19.The verie ſame may be ſaid as touching the death of Chriſt: for Paule vntounto the Romans, Rom. 8, 31.writeth; Who ſpared not his owne ſonne, but gaue him for all our ſakes. Gala. 2, 20.And to the Galathians he ſaith; Who loued me, and gaue himſelfe for me. The ſame alſo is ſaid touching the reſurrection, ſéeing Paule vntounto the Romans ſaith; He that hath raiſed vp Ieſus Chriſt from the dead, Rom. 8, 11.ſhall alſo raiſe vp your mortall bodies. But Chriſt himſelfe in Iohn ſaith; Iohn. 10, 18.Deſtroie ye this temple, and I will in three daies reedifie the ſame. Againe; I hauehave power to laie downe my life, and to take it againe. And; By him all things were made. Iohn. 1, 3.The ſame alſo we may ſaie of the incarnation of Chriſt: for Paule vntounto the Galathians, ſaith; When the fulneſſe of time was come, Gala. 4, 4.God ſent his owne ſonne. The ſame apoſtle to the Philippians ſaith; He made himſelfe of no reputation, Philip. 2, 7.taking vponupon him the forme of a ſeruant. We ſée therefore, that it appeareth ſufficientlie by the holie ſcriptures, that Chriſt was both the efficient cauſe, and the effect. Wherefore, there were thrée that came, as touching the efficient cauſe; although the worke it ſelfe did perteine onlie to the ſonne. Of this matter writeth Auguſtine at large, in his ſecond booke De trinitate, the fourth chapter; and againſt Foelix the Arrian, chapter 24.: to prooue, that Chriſt is both the efficient cauſe, and the worke. And as concerning that, which Chriſt ſpeaketh of himſelfe in Iohn; Iohn. 7, 28.namelie, I came not of my ſelfe, muſt either be filled vp, with adding this one word, Onelie: as if he had ſaid; I came not onelie of my ſelfe: or elſe it is to be vnderſtood touching his humane nature.
2 Paule, in the 9. In Rom. 9, verſe. 3, &, 5. Looke par. 1 pl. 11. art. 3.to the Romans hath an excellent commendation of Chriſt, wherein he expreſſedlie confeſſeth the two natures in him, ioined togither in one & the ſelfe-ſame perſon: ſo that of both natures is made Chriſt; Of the which (ſaith he) is Chriſt, according to the fleſh, who is God ouer all things bleſſed for euer. In 1. Cor. 11, 3.His humane nature is declared in theſe words; Of the Iewes, as touching the fleſh: for by the fleſh, in the Hebrue toong, is vnderſtood the whole man. His diuine nature is moſt manifeſtlie deſcribed in theſe words; Who is God ouer all, bleſſed for euer. The ſame alſo is not obſcurelie ſignified in that, which is added; As touching the fleſh: for that particle ſhould not hauehave béene put, vnleſſe he had had ſome thing more than the fleſh. This doctrine the Arrians, Mahumetiſts, A confutation of the Rabbins, of Mahumet, and of the Arrians.(and whatſoeuer they be that hold, that Chriſt is a méere man) doo impugne, among the which alſo are the Rabbins of the Hebrues. For euen as by a corrupt interpretation they had corrupted the lawe, as touching maners and life (which is manifeſt by the interpretation, that Chriſt made of the lawe, and in that he reproued their vaine deuiſes:) ſo had they alſo depraued the ſincere faith of the Meſſias to come; ſo that they thought he ſhould be a méere and ſimple man. For when Chriſt demanded of them, what they thought of the Meſſias; they made anſwer, Matt. 22, 42.that he ſhould be the ſonne of Dauid: neither had they anie déeper or higher conſideration of him.
Wherefore Chriſt obiected vntounto them the 110. verſe. 1.pſalme, where Dauid called the Meſſias his Lord: which could not agrée to a méere and ſimple man, borne of his ſtocke, as they fondlie imagined. Ambroſe, expounding this place, affirmeth; that Theſe words muſt néeds be applied vntounto Chriſt, ſith there is here no mention made of anie other perſon, vntounto whome they may aptlie be applied. If they will not (ſaith he) hauehave theſe things to be vnderſtood concerning Chriſt, let them ſhew ſome other perſon, mentioned by Paule, vntounto whom they may be referred: and if, beſides Chriſt, they can find none other; then let them leaue vntounto Chriſt, the glorie which is attributed vntounto him by Paule. Ambroſe indéed confeſſeth, Ambroſe.that when the father and the ſonne are ioined togither in the holie ſcriptures, the father is called GOD, and the ſonne Lord. And this he ſaith is doone, for this conſideration; bicauſe we preach, that we worſhip one God onelie. And if we ſhould repeate the name of God, we might peraduenture ſéeme to depart ſomewhat from that vnitie: and therfore are thoſe names ſo varied. But I ſée that that rule is not in the holie ſcriptures perpetuallie obſerued: Pſal. 45, 8. Heb, 1, 9.for we read in the pſalme (as it is cited in the Hebrues;) Therefore God, euen thy God, hath annointed thee with the oile of gladneſſe. Héere for that he intreateth of the father and the ſonne, he repeateth the name of God twiſe. He ſaith moreouer, that Chriſt is aboue all, Phil. 2, 10.is read alſo in the epiſtle to the Philippians: for there it is written, that In the name of Ieſu euerie knee ſhould bow, both of things celeſtiall, terreſtriall, and infernall.
Out of which place, no leſſe than out of this, which we hauehave héere in hand, he gathereth the diuine nature in Chriſt; ſéeing if he were not God, Apoc. 19, 10 and 22, 8.he ſhould not be worſhipped. For in the Apocalypſe, Iohn was forbidden of the angell to worſhip him; I am thy fellowe ſeruant (ſaith he) take heed thou doo it not. Matth. 8, 2. and 9, 18. & elſe-where.But Chriſt, when he often times permitted himſelfe to be worſhipped, did plainelie teſtifie that he was verie God. For ſéeing he was a moſt ſharpe defender of the diuine, ſincere, and true worſhipping of God; he would neuer hauehave ſuffered himſelfe to be worſhipped in ſtead of God, vnleſſe he had béene God in verie déed. Yea (ſaith he) Paule dooth ſo vehementlie affirme Chriſt to be God, that vntounto his words he addeth; The word Amen maketh a great affirmationAmen: which particle, without all controuerſie, maketh a great affirmation. Chryſoſtome alſo ſéemeth to aſcribe theſe things vntounto the ſonne: for he ſaith, that when Paule had reckoned vp the wonderfull great benefits, which God had beſtowed vponupon the Hebrues (which were ſo great, that our Sauiour tooke fleſh of that people) he by this exclamation, both gaue thanks, and alſo aſcribed the praiſe vntounto the ſonne of God, and that vponupon good conſideration; eſpeciallie, when as he knew, that Chriſt was euerie where blaſphemed and reproched by the Iewes; and that moſt of all, when they reiected and caſt from them his Goſpell and preaching.
3 We hauehave elſe-where taught by teſtimonies brought out of the ſcriptures; and thoſe moſt certeine, that Chriſt is God: ſo as to repeat them againe in this place, it is not néedfull. Iohn, 1. Ioh. 5, 20.in the fift chapter of his firſt epiſtle, expreſſedlie pronounceth, that Chriſt is the true God, and eternall life. At this time it ſhall be ſufficient to hauehave noted, that by this ſentence of the apoſtle, which we are in hand with, are ouerthrowen and confuted manie hereſies. The Manicheis taught, The Manicheis.that Chriſt had not a true bodie; but that, whatſoeuer ſéemed to be in him, as touching an humane bodie, was onelie a phantaſie and an illuſion of the eies. But Paule ſaith, that Chriſt had fleſh, and that he tooke it of the nation of the Hebrues. Which words of Paule make alſo againſt thoſe, that confeſſe, that Chriſt had indéed a true bodie; but yet ſaie, that he brought it from heauen, and tooke it not of the virgine Marie. For they trifle with vsus, to ſaie, that Chriſt conueihed his bodie through hir, no otherwiſe than water is deriued through a conduit or pipe. But Paule manifeſtlie ſaith; that the fleſh of Chriſt was made, not by the Hebrues, but of the Hebrues.
Arrius alſo is by theſe words confuted; Arrius.who impudentlie durſt affirme, that Chriſt was onlie a creature; and with blaſphemous ſpeach durſt denie the ſonne of God to be God. Among theſe alſo is Neſtorius, who confeſſeth both the natures of Chriſt; but he ſo ſeuered the one from the other, as he held, that that coniunction betwéene them is onelie by grace: and that of theſe two natures is not made one perſon. Wherefore he denied, that the bleſſed virgine could be called foreign, that is, the mother of God; but that ſhe ought to be called the mother of man: for it cannot agrée with the diuine nature, to be borne againe. But he conſidereth not, that Paule héere ſaith, that Chriſt is of the Iewes, as touching the fleſh. We doo grant indéed, that the things, which were vniuerſallie ſpoken of Chriſt, are ſometimes to be vnderſtood of the one nature, and ſometimes of the other: when yet notwithſtanding, Chriſt himſelfe is onelie one perſon and ſubſtance. So we ſaie, that the immortall God was borne, crucified, and died. For there is a certeine communicating of the properties, by the woonderfull connexion of the two natures, which Neſtorius went about to ſeparate and pull in ſunder.
Howbeit I am not ignorant, that Eraſmus, Neſtorius hereſie. Eraſmus.in this place, maketh mention of two other readings, beſides this, which we followe. One of them is, that we ſhould thus read, Of whom is Chriſt as touching the fleſh; ſo that there ſhould be put a ſtop: & then followeth that which remaineth, as an exclamation ſeparated, wherin Paul ſaith; that God, which is ouer all, is to be praiſed for euer. So that, God ſignifieth either the father, or elſe the whole trinitie. The other is to be read after this maner; Of whom is Chriſt as touching the fleſh, which is ouer all: and there make a point, and then adde this as a member by it ſelfe; God bleſſed for euer. Theſe readings I ſée no cauſe why we ſhould admit; for, ſéeing the common receiued reading is plaine and manifeſt, I thinke it rather moſt méet to followe the ſame. For theſe readings put a new apoſtrophe or turning of ſpeach, either to God the father, or to the holie trinitie; when as there is no ſuch néed. The maner of the prophets and pſalmes.Further Paule ſéemeth to followe the ſame maner, that is oftentimes vſed by the Hebrue prophets, and alſo in the pſalms, that the latter part of the period ſhould repeat that, which is conteined in the former: which he dooth héere moſt plainelie, and with much efficacie Bicauſe firſt he teacheth the diuinitie of Chriſt, when he ſaid; As touching the fleſh. For that particle ſhould not hauehave béene neceſſarie, if there had béene in Chriſt nothing elſe, but his humane nature. And he addeth; Who is ouer all: which belongeth vntounto God onelie. Wherefore, that which was in thoſe clauſes ſpoken ſomewhat obſcurelie, in the other part of the period hée ſpeaketh more expreſſelie: for hée ſaith; Who is ouer all, Rom. 9, 5.God bleſſed for euer, Amen.
4 Neither is the reaſon of Ambroſe lightlie to be weighed, that there is no other thing or perſon in this place to be ſought; ſéeing here the ſpéech was purpoſelie of the ſonne onelie. Eraſmus.Eraſmus excuſeth this his deuiſe, that it nothing hindereth the diuine nature, which we affirme to be in Chriſt; eſpeciallie, ſéeing the ſame may be abundantlie prooued by other places of the ſcripture. Wée anſwer, that we alſo know right well, that the diuine nature in Chriſt is by manie other places of the ſcriptures ſufficientlie teſtified, but yet (we thinke) that this is alſo, togither with the reſt, to be reteined: for ſo we ſée all the fathers hauehave doone. Neither is it méet, that we ſhould without cauſe decaie the armorie of the church, which we ought rather dailie to fulfill and renew. But peraduenture he will ſaie; They truſt but a little to other places, which ſo earneſtlie contend for this one. Verelie we doo not a little put confidence in other places: but ſith this place is verie firme and cléere, we will not looſe it. The Commentaries of Origin teſtifie, The Commentaries of Origin.that theſe things are ſpoken of Chriſt; as though Paule in theſe words would refell thoſe, which at that time durſt not openlie call Chriſt, God. Which is maruell to heare Origin affirme, when as he otherwiſe did not thinke rightlie of the ſonne of God. But Eraſmus thinketh, that that part, in thoſe Commentaries to the Romans, is none of his. For he ſaith, that Ruffinus, or him whoſoeuer he were, that tranſlated Origin, amended certeine things of ſet purpoſe; leaſt the readers ſhould be too much offended.
And Ierom againſt Ruffinus teſtifieth; that Origin in his other books, neuer thought well of th…ſe things, touching which he had erred in his booke foreign. Which if it be true; then, forſomuch as in theſe bookes he had a moſt wicked iudgement of the ſonne of God, it may eaſilie be prooued, that theſe things could not be written by him in his Commentaries to the Romans. But howſoeuer it be touching Origin, Origins Commentaries vponupon the Romans. Cyprian.(for his Commentaries to the Romans are not extant in the Gréeke, whereby we ſhould iudge anie thing of them) this is certeine, that Cyprian, a moſt ancient writer, in his ſecond booke againſt the Iewes, the fift chapter, vſeth this teſtimonie to prooue the diuinitie of Chriſt: albeit that, when he citeth the words of Paule, he leaueth out this word, God. And ſo we perceiue to be doone by Hilarie, vponupon the 122. pſalme. Hilarie.But that may ſéeme to hauehave come through the negligence of the Regiſters, as Eraſmus himſelfe confeſſeth. Neither muſt we omit, that that particle, Ouer all, may be adioined to that particle, Bleſſed, which followeth: ſo that the ſenſe is; God that is to be praiſed aboue all.
¶ Touching the vniting of ſubſtance of the two natures into one perſon of Chriſt, looke the dialog of Peter Martyr himſelfe, ſet foorth particularlie concerning that matter.
5 But in that ſentence of Paule, In 1. Cor. 15. verſ. 47.which is written in the firſt to the Corinthians, the 15. chapter; The firſt man is of the earth earthie, the ſecond man is the Lord himſelfe from heauen. That to this purpoſe the Antitheſis might be perfect, manie hauehave thought, it ſhould be vnderſtood; that euen as the firſt man had his bodie faſhioned out of the earth, ſo the ſecond man; namelie Chriſt, brought his bodie out of heauen. Hereof it commeth, that Valentinus, Martion, Swenkfields hereſie.and among the latter heretikes Swenkfeldius and his fellowes agrée not, that Chriſt tooke fleſh of the virgine; but thought, that hée brought his bodie with him out of heauen. But it is not neceſſarie, that the compariſon ſhould be anſwerable in euerie point. This rather is a certeine alluſion of the apoſtle, wherein is not weighed the ſubſtance of things compared; but the qualities, conditions, and gifts of nature are compared togither. Neither meaneth the apoſtle anie other thing, but that Adam was the figure of this our life; and that the latter Adam (I meane Chriſt) is the forme of the life to come, which we expect. Neither dooth hée here make mention of a bodie, naie rather, when he had ſaid; The firſt man of the earth earthie: hée added; And the ſecond is the Lord from heauen. It is not denied of the godlie, that Chriſt is from heauen; ſéeing they attribute vntounto him the diuine nature: but yet it commeth not to paſſe thereby, that whatſoeuer the Lord, who came downe from heauen, had, is either of heauenlie nature, or elſe brought from heauen. For if we liſt after that ſort to reaſon of the firſt Adam, we ſhall not ſay that he is vtterlie of the earth earthie; ſéeing (beſide the bodie) he had alſo a ſoule, which is a diuine thing, and was not taken out of the ſlime of the earth.
So as (according to this reaſon) we may ſaie; that as Adam had not onelie a bodie faſhioned out of the earth, but alſo a heauenlie mind: ſo Chriſt comprehendeth not onelie the diuine nature, which was out of heauen, The Lord came out of heauen, although he had his bodie out of the earth. Auguſtine.but a naturall bodie, which he tooke out of the earth in the virgins wombe. And Auguſtine, in the 13. chapter De ciuitate Dei, feareth not howſoeuer to attribute vntounto the man Chriſt a naturall bodie: otherwiſe, if we ſhall grant vntounto Chriſt a bodie brought out of heauen, he ſhall not be a man; ſéeing heauenlie things are furtheſt of all differing from earthlie things. But that Chriſt was verie man, as well the ſcripture euerie where teſtifieth, as alſo Paule in this place expreſſelie calleth him a man. How Chriſt his bodie may be ſaid to hauehave come out of heauen. Luke. 1, 35.Albeit (as touching the humanitie) Chriſt may be ſaid to hauehave come out of heauen, ſéeing his bodie had no originall from the ſéed of man, but from the holie Ghoſt: as the angell promiſed vntounto the virgine, when he ſaid; The ſpirit of the higheſt ſhall ouerſhadow thee. Moreouer, he might be ſaid to come from heauen, in reſpect of affections and actions of his humane conuerſation: when as in maners and holineſſe of life, he altogither behaued himſelfe heauenlie and diuinelie. Furthermore, the apoſtle ſpeaketh of Chriſt, hauing reſpect vntounto the ſtate of the reſurrection, wherevnto we alſo ſhall be brought. And it is not to be doubted, but that he challenged vntounto himſelfe the condition of reſurrection; not naturallie, but by his diuine power.
6 But now ſéeing the expoſition of this place is manifeſt, there reſteth yet to reprooue them, which hauehave otherwiſe iudged, ſaieng; that Chriſt tooke not his bodie of the virgine, but brought the ſame foorth with him out of heauen: The reaſons of them which ſaie that Chriſt brought his bodie out of heauen.and that he paſſed through the virgine Marie as through a conduit. But ſpeciallie let vsus conſider, what reaſons they reſt vponupon. Firſt they ſaie; that If the bodie of Chriſt be not diuine and heauenlie, but a creature taken of the virgins wombe; when as Paule ſaith; The firſt reaſon. Epheſ. 3, 17that Chriſt dwelleth in our harts (as we read vntounto the Epheſians:) we ſhall hauehave no more but halfe of him. For it ſhall be no otherwiſe than according to his diuine nature. But we anſwer them, that in what ſort Chriſt dwelleth in our harts, the ſame apoſtle dooth plainlie declare: for he added; By faith. Which faith dooth not apprehend Chriſt in part, but wholie; as well in the ſacrament of the Euchariſt, as alſo in the word of God, which is ſet foorth vntounto vsus for our ſaluation. And that this muſt be iudged after a ſpirituall ſort, it appéereth, by comparing togither of other places.
In the eight chapter vntounto the Romans it is ſaid; verſe. 11.If Chriſt doo dwell in you, God, which raiſed him from the dead, ſhall alſo quicken your mortall bodies, for his ſpirit ſake, which dwelleth in you. Here now we plainlie heare, that Chriſt, by his ſpirit, dwelleth in vsus. And in the third chapter of the firſt epiſtle to the Corinthians, verſe. 16.we are by no other reaſon affirmed to be the temple of God; but bicauſe the holie Ghoſt dwelleth in vsus. Neither is there required vntounto that coniunction, which we hauehave with Chriſt; that his bodie ſhould in verie déed penetrate our breaſts or our minds. By faith, and by the ſpirit, Chriſt is all wholie apprehended of vsus; as well touching his diuine nature, as touching his humane nature. And when we affirme the diuine nature of Chriſt to be euerie-where, we doo not ſo ſay of the humane. It muſt not be thought, that we make a diuiſion of Chriſt, as Neſtorius did. For we grant, that whole Chriſt, if (as I may ſaie) thou vnderſtand him perſonallie, is in euerie place: yet neuertheles, we will not grant that all that is of Chriſt is euerie-where.
For whereſoeuer the ſonne of God is, he vndoutedlie it is, that hath the humane nature ioined with him; although not whereſoeuer he be, he maketh the ſame to be preſent in verie déed, whereſoeuer he himſelfe is: ſéeing for the verie truth thereof it is neceſſarie, that it be bounded within his owne limits, and be conteined within a certeine place. Further, they argue, The ſecond reaſon. Matt. 24, 40that in the laſt daie of iudgement, the bodie of Chriſt ſhall be ſéene of all them, which ſhall be iudged. The which, forſomuch as they ſhall be an excéeding great number, ſo as they will occupie a great part of the whole world; vnleſſe we grant vntounto Chriſt a bodie of woonderfull greatneſſe, as the ſunne, or ſome notable ſtar is, he cannot be manifeſt vntounto all. Here doo we ſaie, that all thoſe which ſhall be iudged, ſhall be changed: ſo as they ſhall no longer hauehave a naturall bodie. And although the wicked ſhall not paſſe into the change of glorie, yet ſhall they hauehave a bodie ſo reſtored, as they ſhall hauehave no longer néed of meate or drinke. So that they may be ſo indued with ſuch a perfectneſſe of ſenſe, as they ſhall be able to behold their Iudge, from the parts that be verie far diſtant.
7 They ſaie alſo, The third reaſon.that according to our doctrine, Chriſt is not to be worſhipped but by halfe; ſith it is manifeſt, that no creature muſt be worſhipped. For if Chriſt had his bodie from the virgine, it was vndoubtedlie created: wherefore, in right it ſhould not be worſhipped. But herevnto we hauehave alreadie ſaid, that we muſt not ſunder the natures of Chriſt, as Neſtor did. We muſt conſider, that they be vnited to the perſon, and whole Chriſt is worſhipped by vsus: that is to ſaie, the ſame diuine perſon, which whereſoeuer it be, or is worſhipped, it hath the humanitie ioined vntounto it, which cannot be ſundered from the diuine nature. But if we would ſearch the verie cauſe of worſhipping, the ſame is not to be found in the humanitie, but in the deitie. Alſo they ſaie, that a humane bodie, The fourth reaſon.ſéeing it is affirmed of vsus to be a creature, is ſubiect vntounto the curſſe, and vntounto ſinne: and that therefore it is not méet that we ſhould ioine the ſame with the ſonne of God. Neuertheleſſe, we confeſſe it to be true, which theſe men ſaie concerning the fleſh and a humane bodie; vnleſſe it be preuented and ſanctified by the holie ſpirit.
But we denie that, which they take as granted; namelie, that humane fleſh cannot be ſo ſanctified, as it may be void of ſpot and curſſe. Let theſe men tell vsus, whether they thinke, that the bodie of the firſt man (when it was faſhioned by God, and made perfect and ſound in mind) were vnderunder the curſſe and ſinne. Deteſtable it were ſo to thinke. For thoſe things, which God made, Luke. 1, 35.were verie good. Wherefore, ſéeing we read, that the holie Ghoſt did ouerſhadowe Marie, before ſhe conceiued; whie will we denie the fleſh and matter which Chriſt tooke from thence to be ſanctified? The 5. reaſon.And they are woont to alledge diuerſe places of the ſcripture to confirme their deuiſe, as that of Matthew; namelie, Matth. 1, 23That which is borne in hir is of the holie Ghoſt. Whereby they are of the opinion, that Chriſt was borne in Marie, but not of Marie, as from thence taking ſubſtance. Howbeit, this place dooth ſpeciallie confute them: for it is attributed vntounto Chriſt, that he was borne in the virgine. But to be borne, is not to paſſe through by a pipe or conduit; but thence to take verie matter of the bodie wherby it is ſaid to be borne.
And where they vrge, that it is written; In hir, that onelie they ſhew but once: whereas on the other ſide, Rom. 1, 3.we hauehave it in infinite places, that Chriſt is of the ſeed of Dauid. Which when theſe heretikes ſpied out, they became ſo impudent, that (as Tertullian reporteth) where ſo euer this prepoſition Ex, Tertullian.that is, Of, is had, they blotted it out, and in ſtéed thereof, for confirming their opinion, did put Per, that is, By, or through. Alſo they cite that place of Iohn; Iohn. 1, 14,The word became fleſh: as though the bodie of Chriſt conſiſted not of the matter gathered of the virgins wombe, but rather of the word of God. Howbeit, theſe men, which ſpeake on this wiſe, ſhould conſider how abſurd a thing it is, to appoint God to be changed and turned into an other kind. The 6. reaſon. Iohn, 10, 23They further alledge againſt vsus, that which we read in Iohn; Yee be of the earth, I am from aboue. Which purpoſe of theirs, how ſmallie it preuaileth, The 7. reaſon.the common and vulgar interpretation dooth declare. Chriſt is from aboue, as touching his diuine nature: ouer this, his actions were gouerned, not by earthlie affections, but by the heauenlie and diuine ſpirit. But in the Iewes, whom he reprooued, it was otherwiſe: for, as they were méere and bare men, ſo were they alſo led by carnall and earthlie deſires.
The 8. reaſon.8 Moreouer, they call to remembrance, that Chriſt denied that he had a mother: wherevpon when he taught in the ſynagog, and a certeine man ſaid; Matt. 12, 48Thy mother and thy brethren inquire for thee at the doore, he anſwered him; Who is my mother, and who be my brethren? But héere they be far deceiued, as they be in other places. For ſome hauehave expounded that place, as though that meſſenger, which ſaid theſe things, had mocked his diuinitie, as if he ſhould ſaie; This man profeſſeth himſelfe to be God, and I cannot tell what diuinitie he boſteth of, ſéeing neuertheles, his brethren and mother oftentimes ſéeke for him. Wherefore Chriſt repelling this temptation, as touching his diuine nature, anſwered; Who is my mother, and who be my brethren? as if he had ſaid; So far foorth as I am God, I hauehave neither mother nor brethren. Or elſe we will expound the place more trulie and eaſilie; namelie, that Chriſt then taught, that the function of teaching was committed to him of the father: and that therefore he ought not to be let from the ſame, either for his mother, or his brethren ſake. For, in reſpect of ſuch buſineſſe, we muſt not knowe mother, brethren, and humane affections: for firſt of all the kingdome of God muſt be ſought. Wherefore Chriſt ſaid in like maner vntounto his parents, when he was found in the temple, propounding & anſwering among the doctors; Luke. 2, 49,Did ye not knowe that I muſt be occupied about my fathers buſineſſe? Againe, they auouch that ſentence out of Luke; namelie, The 9. reaſon.that when a certeine woman had ſaid; Bleſſed is the wombe that bare thee, Luke. 11, 27 and, 28,and the paps that gaue thee ſucke: Chriſt anſwered; Yea rather, happie are they, which heare the word of God, & keepe the ſame. But Chriſt, by this anſwer, reiected not the fréendſhip of his mother: but he ſhewed which was to be counted the better degrée of felicitie. Beſides this, they alledge, The 10. reaſon.that the angels in the old teſtament could take humane fleſh vponupon them, and indue themſelues with our bodies; who, for all that, were not borne of women. And what ſhall let (ſaie they) but that we may ſaie the verie ſame of Chriſt, that he put on the forme of man; and yet tooke not the ſame of Marie? We anſwer, that (according to the power of God) it was no hard matter for Chriſt to be clad with an humane bodie, by anie other meanes than by the virgines wombe.
But the ſimilitude of angels, appéering in humane forme, muſt not be compared with the incarnation of the Lord: for they tooke no bodies vponupon them, to be crucified, to die, and to redéeme mankind; but to execute the meſſage that was committed vntounto them. But Chriſt, to the intent he might redéeme men, would be in verie déed a man. Which had not happened, if his bodie had béene brought out of heauen; ſéeing that celeſtiall and terreſtriall natures doo differ more, than in kind. Alſo they thinke, Hilarius.that Hilarius is on their ſide, who in his treatiſe De trinitate, wrote; that Marie the virgine added nothing of hirs vntounto the fleſh and bodie of Chriſt, beſides the miniſterie of conceiuing, bearing, and bringing foorth: when as this ſentence neuertheleſſe dooth vantage them but little. For Hilarius moſt manifeſtlie beareth witneſſe, that the bodie of Chriſt is a creature: but he ſaith that the virgine Marie added nothing of hirs, as touching thoſe thrée miniſteries, which he mentioneth, of conceiuing, bearing, & bringing forth. For the 4. miniſterie had béen to hauehave had the companie of man, to hauehave ioined with him, and to hauehave admitted his ſéed: which Marie did not of hir owne.
Looke par. 1, place. 12, art. 15. Manie proofs that Chriſt had a true humane bodie. The firſt reaſon. Luke. 3, 28 Matth. 1, 1.9 But on the other ſide, that he had a true humane bodie, it is prooued manie waies. For by the euangeliſts, his genealogie is ſet foorth, the which by Luke is finiſhed in Adam. In Matthew it is begon at Abraham. Neither is it anie hinderance, that he nameth Ioſeph as the father of Chriſt; bicauſe Ioſeph and Marie were both of one kindred: wherefore both their petigrées be ioined togither. Which, whether it be doone in the great grandfathers grandfather, or afterward, it is no néed at this preſent to inquire. Further, The ſecond reaſon. Matth. 8, 20 9, 6, and in manie other places Gen. 3, 15. The third reaſon. The fourth reaſon. Gen. 22, 18 The fift reaſon. Rom. 1, 3. The ſixt reaſon. Rom. 9, 5. The ſeuenth reaſon. Gal. 4, 4. Gal. 3, 16. The eight reaſon. The ninth reaſon.Chriſt euerie-where pronounceth himſelfe to be the ſonne of man. And vntounto Eue was promiſed the ſéed, that ſhuld breake the ſerpents head. And vntounto Abraham was promiſed a ſéed, wherin all nations ſhould be bleſſed. And Paule, in the firſt to the Rom. writeth of Chriſt; Who was made of the ſeed of Dauid, according to the fleſh. And againe, in the ninth chapter to the Romans; Of whom are the fathers, & of whom, concerning the fleſh, Chriſt came, who is God ouer all, bleſſed for euer. Moreouer, vntounto the Galathians we read; When the fulneſſe of time was come, God ſent his owne ſonne, in the ſimilitude of ſinfull fleſh, made of a woman, made vnderunder the lawe.
And alſo in the ſame epiſtle is treated of the ſéed of Abraham, by which the bleſſing ſhould afterward come. And the apoſtle vrgeth the word Seed, that it is not ſpoken in the plurall number, Seeds (as though we ſhould vnderſtand the ſame of manie:) but the ſcripture vſeth the ſingular number, that we ſhould hauehave reſpect vntounto one man Chriſt. The tenth reaſon. 2. Tim. 2, 8.VntoUnto Timothie it is written; Remember thou, that the Lord Ieſus Chriſt, of the ſeed of Dauid, according to my Goſpell, is riſen from the dead. But moſt euidentlie of all dooth the epiſtle to the Hebrues prooue this doctrine, Heb. 2, 16. The 11. reaſon.where it is ſaid; that God tooke the ſeed of Abraham, not of angels: and affirmeth, that Chriſt is like vntounto vsus in all things, & was tempted in all things: and that, ſéeing his children are partakers of fleſh and bloud, he alſo himſelfe tooke part with them (I meane of fleſh and bloud. Heb. 5, 2. The 12. reaſon. Heb. 2, 11.) And he is declared to be our high prieſt, which could ſuffer infirmities with vsus, and was taken from among men. And againe; He that dooth ſanctifie, and they that are ſanctified, be all of one. And we are called his verie brethren.
The 14. reaſon. Tertullian10 Tertullian bringeth another argument, wherein he prooueth, that Chriſt had a verie humane bodie; Nothing (ſaith he) is taken out of anie matter, but it reteineth ſome tokens and marks of the ſame. Bicauſe the bodie of the firſt man was wrought out of claie, therefore it reteined the kind of the two elements: for fleſh repreſenteth the earth, and bloud the water. The bodie is declared to be earthie by manie tokens.And manie things declare vsus to be earthie, in reſpect of our bodie. In the earth thou maieſt ſée clods; in our bodie muſcles: the earth hath ſtones; our bodie hath bones: in the earth there be ſéene riuers and flouds; ouer all our bodie veines be deriued, which water all the members with bloud: in the earth are ſpred the roots of plants and trées; in the bodie are placed ſinewes in all the parts: in the earth are found pibble ſtones; neither is our bodie deſtitute of grauell-ſtones, nailes, and ſuch other like: the earth, within hir bowels and ſecret places, hath metals; our bodies doo hold marowe in the hollowneſſe of the bones: we ſée moſſe and herbs to ſpring out of the earth; alſo vponupon our bodie there doo growe haires, beard, and buſh of haire. All which things, ſéeing they tooke place in the bodie of Chriſt; there is no cauſe why the aduerſaries ſhould indeuour to make Chriſt of heauenlie nature; ſéeing theſe be tokens of earthie matter. Their opinion might ſéeme to be probable, if they could ſhew, in the bodie of Chriſt, anie token of the ſeuen ſtars, of Orion, Lucifer, or Arcturus: for then after a ſort they might prooue the matter thereof to be brought from heauen.
¶ Of the perſonall vnion of the two natures into one perſon of Christ, looke the dialog of P. Martyr, ſpeciallie ſet forth touching that matter.
11 Ieſus, in Latine Seruator, a ſauiour, An interpretation of the word Ieſus and Chriſt. In 1. Cor. 1, verſe. 3. Matt. 1, 21. Why prophets, prieſts, and kings were annointed.is deriued from the Hebrue word Ieſchah. And why he was ſo called, the angel declared; For (ſaith he) he ſhall ſaue his people from their ſinnes. This word Chriſt is a Gréeke word, in Hebrue it is called Meſchiah; that is, annointed. In old time, among the people of GOD, kings, prophets, & prieſts were annointed: for verie hard conflicts reſt vponupon them, which are appointed to theſe offices. Wherefore, vnderunder that token they be admoniſhed, that they ſhould become like vntounto wreſtlers, if they will doo according to their vocation. And no man is ignorant, but that the wreſtlers were accuſtomed to annoint the parts of their bodie before they buckled togither. Vnction interpreted to be an abundance of the ſpirit.Or elſe (which is a good deale the more likelie) by vnction was ſignified abundance of the ſpirit, with the which theſe thrée kind of men are indued: ſith prophets, kings, and prieſts, in the adminiſtration of their functions, hauehave néed of an abundant ſpirit. And that the inſpiration of the ſpirit is in the holie ſcriptures called vnction, we hauehave no néed to doubt. Eſaie ſaith; Eſai. 61, 1.The ſpirit of the Lord vponupon mee; therefore hath he annointed me. Luke. 4, 18Which place Chriſt interpreteth to be written of himſelfe, ſo as it néedeth the leſſe expoſition of vsus.
And in the pſalme, by the teſtimonie of the epiſtle to the Hebrues, Heb. 1, 9. Pſal. 45, 8.it is ſpoken as touching our ſauiour; Therefore hath God thy God annointed thee with oile of gladneſſe aboue thy fellowes. And in the Acts of the apoſtles the 10. chapter, Acts. 10, 38.Peter preached vntounto Cornelius the Centurion, of Ieſus of Nazareth, whom God annointed with ſpirit, and with power. And in the epiſtle of Iohn it is written: 1. Iohn. 2, 20 verſe. 15.The vnction ſhall teach you in all things. Alſo in the 105. pſalme, when there was mention made of Abraham, Iſaac, Iacob, &c: it is written; Touch not mine annointed. And he could not call them, annointed, (ſo farre as can be gathered of the holie ſcripture) by reaſon of anie externall and ſymbolicall vnction: wherefore it is wholie to be referred vntounto the inſtinct of the holie ſpirit. Neither muſt it be paſſed ouer, that our Lord Ieſus Chriſt atteined to ſo abundant & plentifull vnction of the ſpirit, as the ſame by him floweth alſo vntounto vsus, which beléeue in him: according wherevnto it is written in the ſecond epiſtle to the Corinthians, the firſt chapter, in theſe words; verſe. 21.It is God ſurelie that confirmeth vsus, togither with you, in Chriſt; and hath annointed vsus, who alſo hath ſealed vsus, and hath giuen the earneſt of the ſpirit in our hearts. Whereby it cōmeth to paſſe, that ſo manie as truelie beléeue, are not vnfitlie called both Chriſts & chriſtians.
12 But this we muſt note, that thoſe ceremonies of the lawe did vaniſh by the comming of Chriſt. In 1. Sam. 10. at the beginning.Wherefore the papiſts, and ſome of the fathers alſo were lead with a certeine falſe affectation, in that they obtruded to vsus their annointing. Of annointing. Looke In 1. King. 1, 34, &c.They would hauehave that oile of theirs to be ſet foorth ſo curiouſlie, with ſuch pompe and ſolemnitie, as no other ſacrament is ſo highlie commended vntounto vsus by Chriſt. This is the diſpoſition of men, that they alwaies make more account of their owne inuentions, than of the commandements of GOD. But theſe men, in their oile, doo dreame I cannot tell what more than a marke that cannot be blotted out. And yet, what the ſame is, they vnderſtand not; neither being aſked, be able to teach others what it meaneth. But all theſe things, Chriſt, by his comming, did abrogate: wherefore, there is now no néed of oile. It is ſufficient if miniſters be lawfullie choſen, that they may with ſome authoritie teach the people. Neither is it now néed for kings and princes to be annointed. Looke part 4. pla. 1. art. 21.But if ſo be there be anie that at this daie be annointed; the whole conſideration thereof (in my iudgement) belongeth to ciuill ordinance, & not to religion. Albeit therein alſo ſéemeth to be ſome falſe affectation of the Iewes: for now we be all annointed, and chriſtians; and it is ſufficient to hauehave the thing it ſelfe. There is no néed of a ſigne, after that we hauehave dedicated our name vntounto Chriſt. And we are ſaid to be annointed, not bicauſe we be ſtroked with oile; but in reſpect that we hauehave atteined vntounto that, which the oile in old time ſignified. Oftentimes the thing it ſelfe is put for the ſigne, and the ſigne alſo for the thing. Chriſt was neuer annointed with oile, Chriſt was not annointed with oile. Eſaie. 61, 1. Pſal. 105, 15ſo far as we read: and yet Eſaie thus writeth of him; The holie ſpirit be vponupon me, bicauſe he hath annointed me. And in the 105. pſalme, Dauid ſaith of Abraham, Iſaac, and Iacob; When they were but a few in number, and God had led them about, defended them, and puniſhed kings for their ſakes: Touch not (ſaith he) mine annointed. We read not, that Abraham, Iſaac, and Iacob were annointed with oile; yet, bicauſe they were conſecrated for to inſtruct the people of God, they be called Chriſts, and annointed. The thing it ſelfe is vſed for the ſigne.
13 Chriſt alſo is called Lord. In Ro. 1. 7. Whie Chriſt is called Lord. Looke In .1 Cor. 8, 6.Which name dooth fitlie agrée with him: for all things are giuen vntounto him by the father, and he hath paied the price for our ſaluation; wherefore he is iuſtlie called Lord. And we may gather, that héereby he obteined this name; bicauſe the Hebrues neuer pronounce the holie name Tetragrammaton, written of foure letters, which is, Iehouah, but pronounced by other words, that is, Elohim, and Adonai, which ſignifieth, might or dominion. Which thing ſéemed to be the cauſe, that the 70, interpretors, when they read this name Tetragrammaton, tranſlated it by this word foreign, which is, Lord. As it appeareth in manie places, of the which we will alledge one; Pſal. 110, 5.The Lord ſaid vntounto my Lord: where in the firſt place is written Iehouah, which they tranſlated, Lord. So as when Chriſt is called Lord, it is as much as if he had béene called God. Although Tertullian, againſt Praxea, ſaith; that Chriſt is called Lord, when he is ioined with the father: for then the father is called God. But and if the ſonne, being ioined with him, ſhould alſo be called God; the Ethniks might thinke, that we grant more gods than one. Wherefore, to withſtand their ſuſpicion, we make this word Lord an epitheton of the ſonne. But if we name Ieſus Chriſt by himſelfe, and alone; he is plainlie called God: as it appéereth in manie places of the ſcriptures. And he vſeth a certeine ſimilitude. A ſimilitude.As a beame of the ſunne, when we make mention of it by it ſelfe, we call it the ſunne; and we ſaie, that the ſunne entereth in at our windowes: but when it hapneth, that the ſunne is to be named togither with the beame, we call not the beame by the name of the ſunne, but ſaie it is the beame of the ſunne. But the firſt reaſon is more firme.
14 As concerning the kingdome of Chriſt, it ſéemeth to bring no ſmall difficultie, In. 1. Cor. 15 verſe. 24.when as be the holie ſcriptures, there is often mention made of the eternall kingdome of Chriſt; which, if it ſhall hauehave an end, as the words of Paule in the 15. chapter of the firſt to the Corinthians, ſéeme to ſignifie, ſome contrarietie will appéere to be ſtirred vp. Gabriel ſaid vntounto Marie; God ſhall giuegive vntounto him the ſeate of his father Dauid, Luk. 1, 32.he ſhall reigne in the houſe of Iacob for euer, and there ſhall be no end of his kingdome. And Daniel, when he propheſied couertlie of the Monarchies, Deut. 2, 44.he was not ſilent as touching the kingdome of Chriſt; but he propheſied, that that ſhould be a kingdome of all worlds, and for euer. This knot did Ambroſe vndoo, that we muſt not beléeue, Ambroſe.that the ſonne will ſo deliuer vp this kingdome vntounto the father, as he ſhall ceaſe to reigne: but bicauſe he will then declare vntounto all perſons, that he dooth not reigne by himſelfe, but that all his ſtrengths and actions be of the father, from whome is all paternitie both in heauen & in earth. And after this ſort he ſhall openlie glorifie him. What is meant by deliuering the kingdome to the father. Ambroſe To reigne is taken two maner of waies.Which thing ſhall be, to deliuer the kingdome vntounto God, & to the father; that is, not to vſe the ſame vntounto himſelfe onelie. Auguſtine, whereſoeuer he intreateth of this place, conſenteth vntounto Ambroſe. But we may expound it otherwiſe, and (as I thinke) with a méete expoſition, by theſe waies that followe; as to ſaie, that to reigne, is ſometime taken as it were to excell, to be aboue others, and to hold the higheſt place. And in this ſignification Chriſt ſhall reigne perpetuallie.
But if we ſaie, that to reigne, is in ſuch ſort as to exerciſe the office of a king, to fight, to defend, to ouercome, and other ſuch like; Chriſt ſhall not alwaies reigne. For when we ſhall be perfect and abſolute, there will be no néed of theſe helpes of Chriſt. When he came into the world, he preached, he taught, he died for our ſaluation: now alſo he maketh interceſſion for vsus vntounto the father, he defendeth vsus from euilles that hang ouer our heads, neither dooth he at anie time ceaſe from the office and actions of a mediator: but in the end, when all things be pacified, he ſhall reſigne theſe offices to his father, when as there is no longer place for them. Euen as when a moſt mightie king ſendeth his onelie ſonne into ſome prouince of his kingdome, A ſimilitude.that is diſquieted with ſeditions, tumults, and rebellions; and his ſonne going foreward with empire, and with a ſtrong hoſt, when he hath ſet at quiet, and hath reduced the rebelles into ſubiection, he returneth a conquerour vntounto his father, triumpheth, and deliuereth vntounto him the prouince ſubdued, and vſeth the empire of warre and legions no longer. The maner of the Romans.So was it vſed at Rome: when the enimies were ſubdued, the Dictator renounced his authoritie; & being become a priuate perſon, returned to his accuſtomed buſineſſe. But betwéene ſuch like things, and this that we hauehave now in hand, this is the difference; that the ſonne of GOD will not ſo renounce himſelfe, as he can be depriued of his honour: but bicauſe (as I hauehave ſaid) in the latter daie he ſhall reſt from the office of reigning, and ſhall be ſaid to deliuer vntounto God the father, the kingdome being in peace and tranquillitie, and the enimies ſubdued.
15 Touching the death and reſurrection of the Lord, the apoſtle writeth, In 1. Cor. 15. verſe. 3.that he taught the Corinthians firſt of all. For theſe two be the two principall and chéefe points of our religion, vntounto which (without controuerſie) all the reſt be referred. Further he ſaith, that He taught them, euen as he had receiued of God, and of Chriſt Ieſus our Lord: Gala. 1, 12. Acts. 9, 10.as he teſtifieth vntounto the Galathians, and as we read in the Acts. He would not hauehave vsus to ſticke vntounto the authoritie of man; but he calleth vsus backe vntounto the authoritie of God, whoſe ordinance they reſiſt, which command vsus to beléeue onlie thoſe things, which the Romane church beléeueth. Theſe men doo giuegive place, neither vntounto God, nor yet vntounto the ſcriptures: they account the Pope to be one aboue all. But the apoſtle, not onelie confeſſeth, that he receiued thoſe things, which he taught; but he alſo twiſe mentioned the ſcriptures, when as he writeth, that Chriſt died according to them, & that he roſe againe according to them. And ſéeing by the ſcriptures he meaneth the old teſtament, we eaſilie gather thereby, for what cauſe, or to what purpoſe we ought to read the ſame; to wit, that we may confirme the new teſtament by ſundrie and manifold teſtimonies.
We ought alſo to conſider with our ſelues, What we muſt call to mind in thinking of the death of Chriſt.when we heare that Chriſt died for our ſinnes, how outragious and cruell our ſinne is; ſéeing, it behoued the ſonne of GOD to be therefore deliuered vntounto the death of the croſſe. Neither let anie man tell me, that GOD might hauehave redéemed the world by ſome other meanes; and that it was not altogither neceſſarie for the ſaluation of man, that the ſonne of GOD ſhould be faſtened vntounto the croſſe. For if we once determine, that God is a moſt, wiſe and iuſt conſiderer of things; we will acknowledge, that he chooſing this meanes of our ſaluation, did excéedinglie deteſt the nature of ſinne, when he decréed to giuegive his owne ſonne vntounto death, and that vntounto a ſhamefull death; to the end he might rid his elect from ſinne. Neither will we iudge it to be doone without cauſe, It is onelie ſinne wherby we reſiſt God.if we remember that ſinne is the onelie thing, wherby we reſiſt GOD. There is nothing in the world, or in the nature of things, except it be ſinne, that reſiſteth the will of God: which propertie ſpreadeth ſo far, as it dooth not onelie comprehend thoſe ſinnes, which the ſchoolemen call actuall ſinnes; but alſo originall ſinne, and the firſt motions of the mind. That originall ſinne is againſt God, hereby it is ſhewed, in that he made man vntounto his owne image, in righteouſneſſe, How originall ſinne is againſt God.in holineſſe, and in truth. Now againſt this inſtitution, we are borne the children of wrath, and ſtrangers from God; and are wholie giuen to lieng and vngodlineſſe. Wherefore originall ſinne dooth altogither contend againſt the ordinance of God.
Theſe things therefore hauehave we now alledged, to the intent we may acknowledge the whole and perfect benefit of Chriſt. We muſt not weigh the gift of God, as though it were but halfe a benefit. When thou dooeſt heare, that hée died for our ſinnes; vnderſtand the ſame to be not onelie for the originall fault, but extend thou this ſentence, euen vntounto the ingendered and naturall luſts, and alſo vntounto thoſe ſinnes, which we commit by the conſent of reaſon. Aſſuredlie, we owe euen our ſelues alſo vntounto Chriſt, for ſo notable gifts. The people of Rome attributed much vntounto the Decii and Curtii much more muſt we vntounto Chriſt. Iohn. 10, 18.The people of Rome yéelded vntounto Curtius, and vntounto the Decij: bicauſe they had vowed themſelues to death for the ſafegard of the people. But theſe things being compared with Chriſt, are nothing: for thoſe men otherwiſe ſhould hauehave died. VntoUnto which lawe Chriſt was not bound; ſéeing in him it was as well to laie downe his life, as to take it againe. Before their eies was ſet preſent glorie, and praiſe of men, for the notable act which they tooke in hand: but the death of Chriſt, as concerning humane iudgement, had ſhame ioined therewith on euerie ſide. Thoſe men, for their louing countrie and déere fréends tooke their death: but Chriſt, Rom. 5, ver. 6, 8. & 10.(as we read vntounto the Romans) died for the weake, for the wicked, for ſinners, and for his enimies: which dooth excell all maner of charitie.
16 And when he ſaith; According to the ſcriptures: this is not to be referred vntounto his death, which was apparant enough. Since, humane reaſon, and manie hiſtoriographers do teſtifie this; that Ieſus of Nazareth ſuffered death vponupon the croſſe: but that he was made a ſacrifice for our ſinnes, that is not proued by the ſenſe or reaſon of mans iudgement. He added alſo mention of buriall, the which apperteineth vntounto death: for in that he was buried, it gaue a more certeine declaration of his death. And although here it be not added; According to the ſcriptures, yet is it commonlie admitted. Touching the reſurrection alſo he addeth, that it was doone according to the ſcriptures. Wherefore it now remaineth, that we ſée, by what ſcriptures the death of Chriſt and his reſurrection are prooued. Vndoubtedlie, the places are manie: all which it ſhall not greatlie force to recite. Onelie this I will admoniſh, How we are to deale with the Rabbins.that it ſhould not much trouble vsus, if the Hebrues at anie time withſtand theſe teſtimonies, which Chriſt and the apoſtles alledge for confirmation of theſe articles. Bicauſe it is not to be doubted, but that the apoſtles, and Chriſt, did chéeflie admit the common and receiued expoſitions of the fathers. For it was ſo allowed of at that time, that thoſe places ſhould be ſo vnderſtood of the Meſſias, as they that were preſent could not for ſhame and conſcience ſake denie the ſame.
Wherefore we read not in the Goſpels, that they withſtood; bicauſe the ſcriptures, which were brought, were not to be vnderſtood touching Meſſias: but we rather perceiue, that their mouthes were ſo ſtopped, as they had not wherewith to anſwer. But now, when thoſe receiued expoſitions are no longer alowed among the Hebrues, we may perceiue lies to be readie with them. Wherefore we, when we ſhall heare Chriſt or the apoſtles to hauehave interpreted anie place; let vsus giuegive vndoubted credit vntounto them. Albeit there are found in the ſcriptures, Some places touching Chriſt ſo euident in the ſcriptures, as the Rabbins cannot denie them. The whole pſalme. The whole chapter. Acts 15, 16.certeine places ſo manifeſt, as the Hebrues themſelues cannot reſiſt them, if they would. In the 22. pſalme, as well the death as the reſurrection of Chriſt are verie plainlie ſet foorth. VntoUnto which pſalme it ſéemeth that Chriſt of verie purpoſe ſent vsus, when he died vponupon the croſſe. And the 53. chapter of Eſaie is ſo euident, as thou mighteſt thinke thy ſelfe not to read a propheſie, but an hiſtorie of the euangeliſt. Alſo the apoſtles were accuſtomed, for confirming of the reſurrection, to bring in thoſe places of the prophets, which make mention of reſtoring Dauids kingdome.
For ſéeing that externall kingdome is not reſtored, nor that we ought to looke for reſtitution; Of reſtoring the kingdome of Dauid.we muſt hauehave reſpect vntounto Chriſt, who reigneth in heauen, and in them which be his; and ſhall reigne eternallie. Chriſt alledged the type of Ionas the prophet, Mat. 12, 39. & 16, 2. Note certeine types, of Chriſts death and reſurrection.concerning his death and reſurrection: and in manie ſuch like places the death and reſurrection of Chriſt were ſhadowed. Againe, it is to be noted, that theſe things, which ſo went before, were not onelie types and ſhadowes of the Lords death and reſurrection; but after a ſort alſo had in them the very truth it ſelf of thoſe things. For, ſéeing that thoſe holie men ſuffered manie gréeuous things, and that within a while, helpe and deliuerance came by God, inſomuch as they were the members of Chriſt, and had Chriſt for their head: it followeth, that Chriſt in them both ſuffered, and was deliuered. Wherefore we ſaie, that the paſſion and reſurrection of Chriſt beganne euen from the firſt times; but that afterward, they tooke place more manifeſtly in Chriſt himſelfe, and yet ſtill become more euident vntounto the church, through the preſent death, which it dailie abideth in labours and ſorrowes, expecting the bleſſed reſurrection of the fleſh. Then indéed ſhall theſe two principall points of our religion be truelie fulfilled, and become moſt manifeſt.
In Rom. 8, verſ. 3.17 Auguſtine, in his 14. booke againſt Fauſtus, diſputeth againſt an heretike, which refuſed Moſes, as though he were contumelious againſt Chriſt, Deut. 21, 23when he wrote; Curſſed be euerie one that hangeth vponupon the tree. VntoUnto whom Auguſtine anſwereth; If thou, vponupon this occaſion, condemne Moſes, thou muſt alſo reiect Paule: for he writeth, Gal. 3, 13.that Chriſt became accurſſed for vsus. And the ſame Paule ſaith; that He, which knew not ſinne, 2. Cor. 5, 21.became ſinne for our ſakes. Moreouer, he citeth a place to the Romans; that God ſent his owne ſonne in the ſimilitude of the fleſh of ſinne, & by ſinne condemned ſinne. He bringeth alſo a reaſon, whie the fleſh of Chriſt is called ſinne; namelie, bicauſe it was mortall, and taſted of death, which of neceſſitie followeth ſinne. And he affirmeth this to be a figuratiue kind of ſpéech, wherein, by that which goeth before, is expreſſed that which followeth. But beſides this interpretation of Auguſtine, I remember alſo another, which the ſame Auguſtine followeth, and it ſéemeth he learned the ſame out of Origin.
An oblation for ſinne is called ſinne.And that interpretation is taken out of Leuiticus; where, when as there be diuers kinds of ſacrifices inſtituted, mention is made of an oblation for ſinne. But vntounto that word is oftentimes added a prepoſition: and in the Hebrue it is written Lechataath, and Leaſchma, that is, for ſinne and for treſpaſſe. So that hereby we may ſée, that the ſacraments (as we hauehave often ſaid) hauehave the names of thoſe things that they ſignifie. And other toongs alſo, both Latine & Gréeke, ſéeme to hauehave imitated this forme of ſpeaking. For the Latins call that Piaculum or Piacularem hostiam, which is offered to turne awaie the wrath of God. The ſame thing the Graecians call foreign, of making cleane, and foreign. And this is it, which Paule ſometimes calleth ſinne, & a curſſe. This therefore is the meaning; that Chriſt condemned ſinne, which was in our fleſh; by ſinne, that is, by that oblation, which was for ſinne; that is, by his fleſh, which is now called foreign, which (after the Hebrue maner of ſpeaking) is the ſacrifice for ſinne. But, to condemne, ſignifieth in this place to take away, and to diſcharge thoſe things, which vſe to followe them that are condemned. And that we may the eaſilier vnderſtand, how Chriſt by his death condemned ſinne; we ought by faith to be aſſured, that he hath obteined the holie ſpirit for vsus, by whom our ſinnes be forgiuen; & by whom, luſts, which are the root of all ſinnes, be repreſſed in vsus.
In Rom. 4, verſe. 25.18 But here ariſeth a doubt: by what means the apoſtle may ſéeme to ſeuer and plucke theſe things one from another; namelie, forgiueneſſe of ſinnes, and iuſtification: and on the other part, the faith of the death, from the faith of the reſurrection; when as it may ſéeme, that by the ſaith of both parts (I meane of the death and reſurrection) not onelie is giuen remiſſion of ſins, but alſo iuſtification. Auguſtine, in his 16. booke againſt Fautus, Faith is cheeflie carried vntounto the reſurrection of Chriſt.ſéemeth to bring this interpretation; that our faith is chéeflie directed vntounto the reſurrection of Chriſt. That he died, the Ethniks alſo grant; but that he roſe againe, they vtterlie denie. And therefore, ſéeing faith is ſaid to be the thing, whereby we are iuſtified; Paule would make mention of that thing, wherin faith is moſt conuerſant. And for confirmation of his ſaieng, he citeth a place out of the tenth chapter to the Romans; verſe. 9.If with thy mouth thou confeſſe thy Lord Ieſus Chriſt, and beleeue in thy hart, that he was raiſed from the dead; thou ſhalt be ſaued. By which words it appéereth, that ſaluation and iuſtification are attributed vntounto the faith of Chriſts reſurrection.
But theſe things muſt not ſo be vnderſtood, as though our faith ſhould not be directed, euen vntounto the death of the Lord. Indéed it is true, Our faith is alſo carried euen to the Lords death.that the Ethniks confeſſe that Chriſt hath béene ſlaine: but they beléeue not the ſame to be doone for the ſinnes of men, but either for ſome fault of his owne, or elſe by iniurie. Whereas we aſſuredlie beléeue, that he was crucified for the ſaluation and redemption of mankind. So as our faith is exerciſed, as well in the death of Chriſt, as in his reſurrection. And that, which he bringeth out of the tenth chapter to the Romans, dooth make nothing againſt vsus. In the faith of the reſurrection is comprehended the faith of his death.For who vnderſtandeth not, that in the faith of the reſurrection of Chriſt, is comprehended that faith alſo, which we hauehave of his death and croſſe? Wherefore, there remaine two other interpretations verie likelie to be true. Whereof the firſt is, that by ſhe verie death of Chriſt, the price of our redemption was performed. But that this might be applied vntounto vsus, there was néed of the holie Ghoſt, by whom we might be led to beléeue Chriſt; that it ſhould be expedient for vsus, that he had riſen from death, that he had ſent abroad his apoſtles to preach in all parts, and that he is now with his father as an interceſſor and high prieſt. He is ſaid to hauehave therefore riſen againe, that he might helpe vsus to obteine iuſtification. Chryſoſtome ſéemeth to like of this expoſition.
Another expoſition is, that the faith of the death and of the reſurrection bringeth iuſtification; but that Paule diſſeuered theſe things, to the intent he might aptlie declare the analogie and proportion betwéene them. VntoUnto the death of Chriſt verie well anſwereth the forgiueneſſe of ſinnes; for by reaſon of them, death was due vntounto vsus. And as Chriſt, concerning this corruptible life, died; ſo alſo we ought, when we are iuſtified, to die vntounto ſinne. Againe, bicauſe iuſtification ſéemeth herein to be declared, in that we begin a new life; therefore it is referred vntounto the reſurrection of Chriſt, for that he then ſéemed to hauehave begoone an heauenlie and happie life. Paule vſeth in a maner the ſelfe-ſame forme of words, when he ſaith; With the hart we beleeue vntounto righteouſneſſe, and with the mouth we confeſſe vntounto ſaluation. For the faith of the hart both worketh righteouſneſſe, and alſo bringeth ſaluation. Howbeit, bicauſe ſaluation and inſtauration are chéeflie declared in action; therefore he aſcribeth it to confeſſion. But whether of theſe expoſitions is the truer, neither doo I contend, nor yet willinglie will I now declare.
In Rom. 5, verſ. 8.19 Rightlie therefore is it ſaid, that GOD commended his louelove towards vsus; when he deliuered his owne ſonne vntounto the croſſe for our ſakes. For there is nothing, that men hold more déere, and ſet more ſtore by, than their children. Wherefore we read, that wicked mothers, when they would teſtifie to their adulterous louers, their moſt feruent louelove and faithfulneſſe of their continuall companie, ſlue their owne children; bicauſe they ſawe they had no other argument more ſure to teſtifie their good will towards them. The charitie of God ſhined moſt in the death of Chriſt.So God, when for our ſakes he deliuered his ſonne vntounto the death, and that vntounto a moſt ſhamefull death, gaue vntounto vsus a moſt ſure token of his excéeding good will towards vsus. In that he created the world for our ſakes, it was indéed a great ſigne of his good will towards vsus: although therein rather ſhined foorth his power, and diuine might and wiſedome. For it is the part of liberall and frée harted lords, to giuegive and beſtowe manie things vponupon their ſubiects. Howbeit, lords will neuer go ſo far, as they will endanger themſelues for their ſeruants ſakes. Why God ſhewed ſo great charitie towards vsus.Wherefore, when GOD gaue his owne ſonne vntounto the death for our ſakes; therein (as Paule ſaith) he moſt of all ſet foorth his louelove towards vsus: which thing he therefore did, to ſtir vsus vp to louelove him againe.Deut. 6, 5.
God had commanded vsus in the lawe, that we ſhould louelove him with all our hart, with all our ſoule, and with all our ſtrength. And that we might the willinglier performe this, he would firſt declare his good will towards vsus, that it might appéere, that he loued and cared for vsus, more than for himſelfe. For he would die, euen for our ſakes: which death yet we ſo little eſtéeme, that we will ſuffer nothing for it; nor reſtreine our ſelues from anie cōmodities of the bodie, or delites of the fleſh. His will was, that all men ſhould be in good caſe, and in the meane time one alone to ſuffer: but we deſire to be in good caſe our ſelues alone, although all other in the meane time muſt periſh. But it is not poſſible, that there ſhould be in vsus ſo great a contempt both of our owne ſaluation, and alſo of the ſaluation of others; but that either we beléeue not ſo great a benefit of God, or elſe we doo not earneſtlie enough weigh it. There was neuer wooer, that with ſo great a deſire and feruent louelove married his ſpouſe, as Chriſt hath married vntounto himſelfe his church. The church an vnmeet ſpouſe for Chriſt.Neither hath anie man, at anie time, married a wife ſo vnméet and vnwoorthie for him to match with, as Chriſt hath doone the church. For in what ſtate the church was, before Chriſt matched with it, Ezechiel in the 16. chapter deſcribeth, where he ſaith; verſe. 4, &c.that She laie vponupon the ground, and that hir nauill ſtring was not cut off, neither was ſhe waſhed with water, nor powdered with ſalt, & there was no eie that had compaſſion on hir.
Paule alſo, both to the Romans, Rom. 3.and elſewhere, dooth oftentimes declare at large, in what ſtate we were before we came to Chriſt. VntoUnto the Epheſians, he not onelie faith, Epheſ. 2, 5.that We are by nature the children of wrath, but alſo he addeth; Ye were once darkneſſe, Titus. 3, 3.but now ye are light in the Lord. VntoUnto Titus he ſaith; We were as fooles, not obedient, but wandering out of the waie, giuing our ſelues to ſundrie luſts, liuing in malice and enuie, hatefull, and hating one another. In the firſt to the Corinthians, 1. Cor. 6, 11.when he had reckoned a beadroll of moſt heinous ſins, he ſaith; Theſe things vndoubtedlie were ye ſometimes, but ye are waſhed, but ye are ſanctified. Wherefore, we hauehave the ſonne of God giuen vntounto vsus, as a pledge of the louelove of God. He placed not in his ſtéed an angel, or an archangel; although he might ſo hauehave doone. He vouchſafed to come himſelfe, and to ſuffer a moſt bitter death vponupon the croſſe. It behooued, What was requiſite in the price of our redemption.that for our redemption there ſhould be ſome ſuch good thing offered vntounto GOD, which might either equallie, or elſe more pleaſe God, than all the ſinnes of the world had diſpleaſed him. And this hath Chriſt offered for vsus. And if a man demand, why the death of Chriſt was ſo acceptable vntounto GOD; there can no other reaſon be giuen, but his vnmeaſurable charitie and louelove. God indéed might hauehave béene contented with anie other thing: but his will was rather to hauehave this thing; not bicauſe he would féed his eies and mind with the affliction and puniſhments of Chriſt (for that had béene the part of a cruell father) neither for that he foreſawe the the great louelove and modeſtie in his ſonne (although theſe things were in Chriſt moſt ſingular, and of verie great force with the father:) but (as I verelie iudge) bicauſe that by this onelie meanes, he might ſée his louelove towards vsus to be moſt perfectlie declared; Whether it were of neceſſitie that Chriſt ſhuld die.and alſo an example of moſt holie life to be ſet foorth for men to followe. For if thou demand, whether it were of neceſſitie, that the ſonne of God ſhould in ſuch ſort die? I anſwer, that héere muſt be put no neceſſitie of compulſion; ſéeing there is nothing in God, that is by violence: neither alſo was there anie neceſſitie of nature. For although there be in the diuine nature, many things of neceſſitie; namelie, that it be one, that it be thrée, and that it begat a ſonne, and ſuch other; yet were it a wickedneſſe to thinke, that anie outward effect procéedeth from the ſame, through naturall neceſſitie, ſéeing whatſoeuer God dooth, he dooth it fréelie. Neither doo we héere put anie neceſſitie by ſuppoſition of the end. For the ſaluation of man might hauehave béene wrought by manie other waies and meanes, if Gods will had béene ſo. But it was of neceſſitie, that Chriſt ſhould die by ſuppoſition of the diuine prouidence & counſell; bicauſe God had decréed it ſhould be ſo. And this he did chéefelie to declare his infinite louelove.
20 Now reſteth to ſée, what this ſo great louelove of GOD towards vsus requireth againe at our hands: In Rom. 5, verſe. 9. What ſo great louelove of God requireth of vsus.and thoſe things are manie. For firſt, as Chriſt applied all his will and indeuour to redéeme vsus; ſo is it our part on the other ſide, vtterlie and all wholie to addict our ſelues vntounto him. And as he, ſetting aſide all things, had a care onelie of our ſaluation; ſo alſo ought we to plucke awaie our mind from all things, and not to ſéeke our owne anie more, but that which belongeth vntounto Chriſt. They, which hauehave returned againe into fauour with their enimies, may be an example vntounto vsus. For they, leaſt they ſhould hauehave ſéemed to doo it counterfetlie or fainedlie, leaue no dutie vndoone, but that they ſhew vntounto their new reconciled fréends: yea and take ſpeciall héed, that they be not thought to reteine ſtill anie remnants of enimitie, or diſſimulation cloſed vp in their mind; as we read that Cicero, Craſſus, Pompeius, and manie other did.
Further alſo, ſéeing by the merciemercy of God, through the death of Chriſt, we are ſo ſtedfaſtlie placed; we muſt take héed, that through wicked and ſhamefull acts, we throw not our ſelues downe headlong from thence. For they, which after they hauehave béene once reconciled, perſiſt in defiling themſelues with vices, doo not onelie fall headlong from their moſt excellent ſtate and condition; but alſo (as it is written vntounto the Hebrues) doo tread vnderunder foot the ſonne of GOD, Heb. 10, 29,and pollute his bloud, which was ſhed for them. By this place alſo we are taught to louelove our enimies, not after that ordinarie maner; as when men are woont to ſaie, that it is enough to wiſh well vntounto their enimie, if they hate him not: but yet in the meane time, they will put no indeuour, either to amend him, or to bring him to ſaluation. And that, which is more gréeuous, they not onelie are not beneficiall towards their enimies; but alſo through their ſlothfulneſſe, they ſuffer the weake brethren to periſh. They winke at their faults, neither doo they vſe their admonitions and reprehenſions to amend them. There are beſides, infinite other inſtructions, which the louelove of God teacheth vsus. The louelove of God bringeth vsus infinite inſtructions.For we hauehave no booke furniſhed with more plentifull doctrine, than is the death of Chriſt; the which if we diligentlie examine, we ſhall be throughlie taught almoſt in all the duties, which be neceſſarie vntounto ſaluation.
21 Furthermore, thoſe things that be ſaid, In Rom. 8, about the end.touching the death and reſurrection of Chriſt, are moſt manifeſt. But what it is to ſit at the right hand of GOD, it dooth not ſo plainelie appéere. The ſpéech is metaphoricall, deriued from princes and kings, who place at their right hand ſuch as they hold in greateſt honour and eſtimation. In the 100. pſalme it is written; verſe. 1,Sit at my right hand, vntill I make thine enimies thy footſtoole. And Salomon, when he was minded to ſhew great honour vntounto his mother Berſaba, 1. Kin. 2, 19.he commanded that ſhe ſhould hauehave a throne ſet for hir vponupon his right hand. Matt. 20, 21Alſo the ſonnes of Zebede deſired of Chriſt, that they might ſit, the one at his right hand, and the other at his left hand. Touching this high honour granted to him of his father, Chriſt himſelfe ſaith; Matt. 11, 17 and 28, 18.All things are giuen vntounto me of my father, and there is giuen vntounto me all power, both in heauen & earth. And Iohn the Euangeliſt ſaith; Iohn, 13, 3.Ieſus knowing that all things ſhould be deliuered vntounto him. And Paule, vntounto the Epheſians, ſaith; Ephe, 1, 20.He is ſet aboue all principalitie, power, vertue, dominion, and aboue euerie name that is named, be it in this world, or in the world to come.Phil. 2, 9,
And vntounto the Philippians; He gaue him a name that is aboue euerie name, that in the name of Ieſus euerie knee ſhould bow; of things in heauen, of things in earth, Col. 1, 15, &c,or of things vnderunder the earth. And vntounto the Coloſſians; He is the beginning and firſt begotten of the dead, that in all things he might hauehave the preeminence. For it pleaſed the father, that in him all fulneſſe ſhould dwell. And although the right hand of God (as we hauehave ſaid) ſignifieth honour and high dignitie; yet muſt we not thinke, that the bodie of Chriſt is ſpred out ſo farre, as his Godhead and right hand is extended. For that bodie (as the ſtate of humane nature requireth) is comprehended in a certeine and definite place, the which is heauen; Acts. 3, 21.as Peter in the Acts of the apoſtles dooth teſtifie, as the article of his aſcenſion dooth teach vsus to beléeue, and as Auguſtine and manie of the fathers hauehave inſtructed vsus.
¶ Looke the dialog of both natures in Chriſt. Of Chriſts perſon, death, and reſurrection, looke 3. ſermons, and the epiſtle vntounto the brethren of Poland.
When as I was come thus far forward, there happened into my hands (which I had in vaine ſought long before) our authors expoſition vponupon the apoſtolicall Creed, written in his owne naturall language. A ſimilitude.The which D. Peter Martyr, diuorſing himſelfe from the dregs of poperie, ſet foorth, when he departed out of Italie: as Maſter Ioſias Simlerus teſtifieth in his life. The ſame, for ſo much as (to my knowledge) it was not yet extant in Latine, ſet foorth in this maner, I thought it would be both pleaſant and profitable to the readers, that it might come to light: a few things being cut off, bicauſe they were both largelier, and more exactlie treated of in another place. Further, as touching the cauſes of departing from poperie, looke the ſecond epiſtle.