Exposition of the Apostles Creed, Dialogue 4
In thys nexte dialoge ſhall be ſet forth the hiſtorie of Ieſus Chriſte, from the tyme of hys conception, vntounto hys aſcention, and ſhal entreate of the miſterie of hys Incarnation, and of oure redemption.
Nathanaell.
THou wouldeſt not beleue Phyllype how long I hauehave thoughte the time ſens oure departynge, for I hauehave taken ſo greate a taſte and ſauoure, in that I hauehave herde of the heretofore, that I thought I ſhoulde neuer ſe the time Inoughe to heare of the, the reſte, for the more I herken vntounto the, the greater pleaſure I do take, and the more I eate of thys meate, whyche thou doeſte miniſter vntounto me, the more I am hungrie.
Phylype.
Such is the nature of the chyld…en of God, and of hys worde, alſo, whyche is ſo pleaſaunte vntounto the ſoule and conſcience that of the greate pleaſure they take in it, they can neuer be ſatiſfied and fylled. Seyng therfore that thou arte in ſo good appetite to the ende I make the no longer langoure, lette vsus returne vntounto oure matter, and aſke me queſtions as thou haſte begone.
Natha.
It doeth followe after thys fyrſte article that we hauehave begone and treated of oure The conception Ieſu chriſt Timo. iii. Gene. xxii. Iohn. i.Lorde Ieſus Chriſte, that he was conceyued by the holy Goſt, borne of the virgin Marie. What vnderſtādeſt thou bi theſe wordes?
Phylype.
I confeſſe that Ieſus Chriſt is trulye and verye man, in the whyche God hathe bene opened & ſhewed in the fleſh accordynge to the promiſes made vntounto Abraham, and Dauid, and accordynge to that whyche the Prophetes had before ſayed.
Nath.
In this cōceptiō wherin god, & this eternall & diuine worde, hath bene made fleſhe hathe it bene turned and conuerted from the diuine ſubſtaunce into humain fleſh?
Phylype.
That ſhoulde be a greate abſurditie, but in takynge the humayne fleſh, he hath vuited the diuine nature, wyth oure humaine nature, man wyth God, the heauen wyth the earth, wythout conuertynge the diuinitie into fleſhe, nor yet fleſh into deitie, wythout cō foundynge or minglynge the one wyth the other, but conioynyng two natures wythout conuertion, confuſion, or of anye maner of permutation in the perſon of oure Lord Ieſus Chriſt being very god of the diuine ſubſtaūce & very manne of oure fleſh, bloud and bones.
Nathana.
There is then two natures in oure Lordes Ieſus Chriſte, the one diuine and the other humayne.
Phy.
Otherwyſe ſhoulde he The deuine & humayne nature in Ieſus Chriſte.not be Chriſte, and the ſauiour of men.
Natha.
Wherfore?
Phy.
Bycauſe that if he were not God, he ſhould not hauehave power to ſaue, & if he had not bene mā, he had not borne oure infirmities, ſynnes and langoures, nor we ſhoulde not hauehave ſuche aſſuraunce of the remiſſion of oure ſynnes, excepte oure fleſhe in hym had borne it.
Natha.
What nede was it that he was made man?
Phy.
For to confound Sathan hys aduerſarie, and the better to open the greate vertue, and power of God, & hys charite, & ineſtimable louelove toward mē.
Natha.
How hath Satā bene confounded, by the humanitie of Ieſus i. Cor. i.Chriſt?
Phy.
In that that Sathā had thought by the in firmitie of the fleſh to hauehave deſtroied the worke of God, & God by the ſame weake fleſh, woulde reſtore that whyche was loſte declaryng therby, that his weaknes is ſtronger then all the power of Sathā, & of al men, and yet is there other reaſons.
Nathanaell
What be they?
Phylipe.
In as muche as the worlde, coulde not knowe God, by the wiſdome of the ſame he woulde by the foleiſhnes of the croſſe ſaue the beleuers.
Nathanaell.
What is that for to ſaye.
Phy.
That in aſmuche as men coulde not knowe God in hys greatenes and wiſdome, and by the creation of all thynges: he woulde by thys meane, beynge nearer vntounto oure humaine infirmitie, whyche the wiſe mē of thys world did eſteme but for follye or folyſhnes gyue ſaluation vntounto his.
Natha.
And was there no other meane more propre and conueniente?
Phy.
It pleaſed hym to choſe & electe thys as moſte conueniente.
Nathanael.
Wherefore.
Phy.
Bycauſe that conſideringe the humayne infirmitie, and fraylues of oure corrupte nature, it was not poſſible, better to declare hys goodnes, charite, and mercye towardes men, nor no waye to giuegive hym greater conſolation and aſſuraunce of hys ſaluation.
Natha.
Make me wel to vnderſtand this.
Phy.
Man was by hys ſinne condemned vntounto death, maledictiō, & eternal dānatiō and had thē nede to be boughte againe & deliuered, or els he muſte hauehave bene loſt.
Na.
I do cōfeſſe it.
Phy.
Then for to be bought and deliuered, it muſte neades be, that ſome one muſte hauehave ſatiſfied for hym, and payed his raunſome.
Natha.
And myght not that hauehave bene doue but by Ieſus Chriſte?
Phylype.
No.
Natha.
Wherefore.
Phy
Bycauſe that all men were in one ſelfe neceſſitie, ſubiection and bondage ſo that there was none that coulde ſatifie for hym ſelfe, wherefore they had all neede of an other to paye that raunſome.
Nathana.
But ſeynge that God is all mercifull, myght he not hauehave pardoned man, without anye maner of ſatiſfaction?
Phylype.
He myght do all that pleaſed hym, but he would ſo declare hys Iuſtice wyth hys mercye, for as he is mercifull, ſo is he alſo Iuſte.
Nathanaell.
Howe hathe he by that meane, declared hys Iuſtice & merciemercy?
Phy.
In that, that wher A ſolution worthye to be noted of al mēman had ſinned the iuſtice of god did remaine that he were puniſhed, & of the other part his merciemercy did moue him to hauehave pitie of him, & to take hym to hys merciemercy.
Nathanaell.
Theſe be two thynges whyche ſeme verye repugnaunte and contrarie.
Phy.
And therefore the Lorde hath ſatiſfied his iuſtice in puniſhynge the ſynne of man in his ſonne Ieſus Chriſte, which hath ſuffered the death, & borne the Ice and furie and maledictiō of God, whiche mā Gala, iiiby his ſynne had merited & deſerued.
Natha.
And if he had puniſhed man, mighte not man alſo hauehave ſatiſfied?
Phy.
No, for in aſmuch as all men were ſynners and ſubiectes vntounto the curſſe and malediction, of the lawe, the which malediction, and vengeaunce of God had vtterly deſtroied, conſumed, and brought hym downe into hell, for it is ſo terrible & heauye that no man myght hauehave borne it, no not the Angels thē ſelues.
Natha.
Yet hathe it not for al that cōſumed & brought down Ieſu Chriſt.
Phylip.
No for ſeynge that he was wythout ſinne or ſpotte, the death, ſynne, hell, nor Satā ye prince of ye world, could do nothing againſt him.
Natha.
And how hath he ſatiſfied by his death?
Phi.
In that, that he was not detter, beholdynge nor bounde, & yet neuertheles hath paied as a detter in that, that he hath ſatiſfied vntounto the Iuſtice of god, wherfore ſeynge that he, not being by anie maner of meanes detter nor boūde, & yet hath paied & ſatiſfied his ſatiſfactiō, of the which he him ſelfe had no nede had ſerued for them that beleue for the which he hath anſwered, and fully ſatiſfied.
Natha.
That is then the cauſe, wherefore he hath taken the humayne fleſhe.
Phy.
Yea certaynlye, for in aſmuch as it muſt neades hauehave bene that the fleſhe whyche had ſynned & al mē alſo ſhould make ſatiſfactiō, & that none could nor might do it, but the ſonne of God, nor the ſonne of God in his diuinitie coulde not ſuffre nor die, therefore hath he taken hys bodye, lyke vntounto ours, by the which he hath redemed vsus, and hathe borne oure infirmities.
Natha.
Certaynlye thou haſte not wythout good cauſe ſayed that by thys meane God hath declared his charitie, towarde the world gyuynge hys propre ſonne for to ſaue it, for if he hauehave not ſpared his own propre ſonne, but Iohn. iii. Rom. viii.hathe deliuered hym vntounto death for vsus we ought in no wyſe to miſtruſte hys great merciemercy towarde vsus, but to be ryght well aſſured that he wyll gyue vntounto vsus all other thynges.
Phy.
Thys is alſo a greate conſolation and aſſuraunce vntounto vsus, in that we hauehave the ſonne of God to be our brother, truly man of oure fleſhe, bloude and bones, and in that ſame felynge oure infirmities, he hath pitie vponupon vsus Hebre. iiii. Ephe. ii Hebr. ix. Rom. viii.makyng our peace towardes the father, and maketh interceſſion for vsus. Wherfore we be fyrſt certified, that for the louelove of hym we be pleaſyng and acceptable vntounto the father, and that by hym we hauehave conquired & ouercome death, and be reiſen againe, and ſhall raigne wyth him in heauen, and therfore hath he not taken the Angelicall nature, but the ſeede of Abraham, for to aſſure vsus, that all that hathe Hebr. ii.bene done in hym ſhalbe in vsus, & towchynge oure ſaluation.
Nathana.
Theſe be miſteries and ſecretes of God well worthye to be knowne, and full of greate conſolation, ſo that when thou doeſte ſaye that he was conceyued by the holy goſt, thou wylte ſaye that he hath taken humayne fleſhe, & hath bene conceyued in the wombe of a woman, and that he hathe the ſubſtaunce of hys bodye of the woman whyche hath conceiued him,
Phy.
I confeſſe that he is truly mā of oure ſubſtaunce fleſhe, bloude, and bones, but hys conception differeth farre from ours
Nathana.
I do not doubte that, but I deſyre muche that thou wylte declare it vntounto me more playnlye.
Phy.
He is not conceiued by the operation of ſynfull man as we be, but by or of the holye goſt, in the wombe of the virgin, as the angel did opē & pronounce.
Nata.
And yet neuertheles Hebr. ii. iiii.he hath a true humayne body as ours is.
Phy.
It is true, but yet wythout ſynne for if in hym, had bene any maner of ſpotte of ſinne howe ſhoulde he hauehave waſhed & made cleane other, he hym ſelfe beynge defiled,
Natha.
And therefore woulde he be conceyued Pſal. li.by the holye Goſte, and not in ſinne and wyckednes as other men be, of the whyche the generation is all togyther corrupted.
Phy.
He would be cōceyned of celeſtial ſeede, for to make vsus celeſtiall, & to vnite mā wyth God the heauen wyth the earth, as it ſhall be againe declared more largly in this article folowing, wher it is ſayed that he is borne of the virgin Marie.
Nata.
What meaneſt thou by that.
Phy.
That as he was conceiued by the holy Goſte, & hath takē the very nature, & humaine The natiuitie of Ieſu chriſt. Pſal. vii. Math. i ii. Luke. ii.fleſh in the wombe of the virgin, accordynge as Eſaie had before ſayed: euē ſo was he borne of the virgin wythout corruption, in Betheleem, according to the prophecie of Michee.
Na.
Wherefore doeſt thou make mētiō of the virgin mari.
Phi.
For to ſhew that he is Gene. xxii. i. Samu. vii. Pſal. Cxxxii.the true Chriſt of the ſeede of Abrahā, of Iuda & of Dauid, in the which be accompliſhed the promiſes of God.
Na.
And what nede was it to make mention of the mother?
Phy.
Bicauſe that he was promiſed to be borne of the ſeede Eſai. vii Math. i.of Abrahā, & of Dauid, of the whiche the virgin Marye came, as the euangeliſtes do witnes.
Natha.
In aſmuch as thou haſt alreadye expounded to me thy fayeth, towchynge the miſterie of the incarnatiō of the ſonne of god. Luke. i. ii. iii.Let vsus followe nowe the other articles.
It doeth folow. He hath ſuffered vnderunder ponce Pilate, crucified, deade, and buried, what vnderſtandeſt The paſſion and death of Chriſte.thou by thys article?
Phy.
That oure Lorde Ieſus Chriſte hath ſuffered deathe and paſſiō for oure ſynnes, & by the ſame hath perfourmed the miſterie of oure redemption, for the which he becam mā, and did take oure nature vpō him, for to no purpoſe ſhould hys cōceptiō & byrth hauehave ſerued vsus, if that by his death he had not ſatiſfied for vsus.
Nata.
Wher fore makeſt thou mētiō of ponce Pilate?
Phi.
For to ſhew in what time he hath ſuffered, by whō he was cōdempned, & howe that he was Math. xvi. Luke. xviii.deliuered into the hādes of the gētyles & heathens, euē as he had before ſpokē.
Na.
What was he that ponce Pilate?
Phi.
The prouoſte Pilate.or Iudge, which held the place, & was deputie Math. xxvii.for ye Emperour of Rome, vndre whō the Iewes at that tyme were ſubiectes bycauſe of their ſinnes, & for to declare that the time was come that the Chriſt ought to come, ſeing the capture was takē awai frō the liue of Dauid, & frō the houſe of Iuda, & that ſtran̄gers had ouer it dominiō, according to the prophecie of Iacobe.
Natha.
What hath he then ſuſtered vndre ponce Pilate?
Phylype.
Dyuers iniuries outragies and woundes, as the Euangeliſtes do wytnes, and ſo finallye by him condempned to death.
Nathanaell.
What hadde he done for to be condempned?
Phy.
Nothinge but the worcke of god his father, for the which he was come.
Natha.
He was then vniuſtlye and wrongefullye cōdempned and put to innocente death
Phylyp.
If it had bene other wyſe hys death could not hauehave profited vsus.
Nata.
Wherfore?
Phylype.
Becauſe that if he had deſerued his death, he ſhoulde hauehave died for hys own ſinnes, and not for ours, but in aſmuche as he was vniuſtly condempned, by that condemption are we, whyche iuſtlye hauehave deſerued to be condemned, deliuered and abſolued before the Iudgemēt of God, & by the death, which he hath ſuffered hauehave we lyfe & oure death by hys is aboleſhed and taken awaye.
Nathanael.
Wherefore do we ſaye twiſe one thynge, for crucified and dead, is it not al one? and woulde not one of them hauehave ſufficed?
Phy.
we confeſſe that he was crucified, for to ſignifie that hys death hath not bene ſimple & commune as the death of malefactours, but the moſte cruell ignominious, and ſhamfull, that was poſſible to be thought or Imagined that is to ſaye the death of the croſſe.
Natha.
Wherefore was it more cruel and ignominious, thē the other maners of death.
Phy.
Fyrſte thou knoweſt wel that al maner of deathes whyche man doeth ſuffre by the ſentence of the Iudge, and vndre the title of Iuſtice is more ſhamfull ſclaunderous, and more terrible then if a man ſhoulde dye natuturallye in hys bodye, and yet did it not ſuffice vntounto the Iewes nor ſatiſfie the madnes & furor that dyd inflame them, againſte Ieſus Chriſte to cauſe him to be put to execution by Iuſtice, as he had bene an euel doer, but dyd expreſly demaunde of Pilate, that he ſhoulde be crucified, becauſe that ye death of the croſſe was aſorte of gallowes the moſte deteſtable & hateful that was to be Iudged, or thoughte to be amonge men, for it was not vſed that euyll doers ſhoulde be hanged vponupon the croſſe but onelyonly they which were eſtemed, the moſt execrable and abhominable offēders, among the gentyls and panims.
Nathanaell.
And dyd not the Iewes of cuſtome puniſhe theyr malefactours by the croſſe.
Phy.
That faſhion was onelyonly vſed amonge the Panims, and bycauſe that Pilate theyr prouoſte and Iudge was a panime, they prayed and earneſtly moued hym to cauſe Ieſus to be hanged vponupon the croſſe for to cauſe hym the more to be in the ſhame and ſclaunder and hatred of the worlde.
Natha.
And in what maner dyd the Iewes cauſe theyr malefactours to dye.
Phy.
As farre as we can Iudge by the ſcriptures, they had foure maners of executiō, that is to ſaye, ſtonnynge, burnynge, ſtranglinge, and wythe the ſworde.
Natha.
And who dyd purchaſſe for Ieſus Chriſte thys ſo ſhamfull & ignominious a death.
Phylyp.
The enuye and hatred of the Iewes but pryncipallye the Scribes and Phariſeis, prieſtes, biſhopes and princes, of Hieruſalem.
Na.
Was it not in their power to choſe, & electe the hynde of death, of the whyche they deſiered that he ſhoulde dye.
Phy.
It was neither in theyr power, nor yet in the power of Pilate, to cauſe him to die, neither of that death, nor of anye other but in hys onelye, which was offered and ſacrificed, bycauſe he would and hath gyuen his lyfe, when he would and hathe taken it agayne when it pleaſed hym, Iohn. ….wherefore it is not to be thoughte, that anye thynge of al thys hath be done by aduenture fortune or chaunce, or after the fantaſies or appetites of men, but all by the prouidence and councell of God, for if the Iewes might hauehave Luke. iiii.kylled hym whē they woulde, they had done it longe before it was done, for they had often tymes enterpriſed it, and done all that they coulde, and yet could not bryng it to paſſe bycauſe that the houre determined of the father was not come, & of the cōtrarie part, whē they would hauehave deferred his death, vntounto an other day, they could not. For thei did deſyre to put Math. xxvi.it of to after the feaſt of Eſter, & had ſo cōcluded in theyr councell, fearynge the multitude and vprore of the people, and yet they coulde not ſo brynge it to paſſe, but he was crucified, euen at the tyme when they ſhoulde celebrate theyr Eſter, but that was not dōe without miſterye, & a greate prouidence of God for that is a great teſtimonie vntounto vsus that did open & pronounce vntounto the Iewes that theyr Eſter and all theyr cerrmonies were aboliſhed, and that Ieſus Chriſt is the true paſchal The true paſchall. Exodi. xiii. Iohn. i. ix.Lambe whyche was wythout ſpotte and ſacrificed, for to deliuer vsus frō the tirānie of the greate Pharao, which is the Deuyll.
Natha.
Seynge that it was in the power of Ieſus Chriſt to gyue hys lyfe, and to take it againe when he would, wherfore did he rather choſe and electe, that ſorte & kynde of deathe, then anye other?
Phylyp.
For many reaſons. Fyrſte for to accompliſhe the wyll of God hys father & the ſcriptures and prophecies whyche were prophecied of hym, he was figured by the redde hefkere, the whyche muſte and was then vſed The red hefker. Hebr. xii.to be burned wythout the hooſte, in the ſame maner, was Ieſus Chriſte dryuen out of the towne of Hieruſalem, and was led vntounto the mounte of Caluerie, in the whych place was the gibbet or gallowhouſe for the puniſhmēt of the euyle doers, and there was put to executiō, as an euil doer bicauſe of our ſinnes the whiche he toke vpō him, & were ſignified by the rednes of the hefker, notwithſtāding that he was pure & innocēt, without euer hauyng borne the yoke of the Deuel, nor of ſynne the which was repreſēted by that, that the hefker was yonge without hauinge borne euer anie yoke.
Na.
I ſhould many times hauehave read that ceremonie, before I ſhoulde hauehave vnderſtand what it did ſignifie.
Phy.
It ſhould hauehave bene verye harde to hauehave bene vnderſtand, if Ieſus Hebr. xii.Chriſte by hys deedes had not expounded it, & if alſo the Apoſtle had not opened vntounto vsus the vnderſtandinge and ſhewed how it muſt be applied vntounto Ieſus Chriſt.
Natha.
It is the ſame alſo that Ieſus Chriſt ſpake of hym ſelfe, in the parable of the euyle kepers of the viniyarde, whiche dyd caſte out the ſonne of the owner of the viniyarde, and Math. xxii.kylled hym, bycauſe they woulde hauehave his enheritaunce. But thou haſt not yet expounded vntounto me what ſcripture had before ſayed, that he ſhoulde be hāged vponupon the croſſe.
Phy.
Thou haſte fyrſte the figure of the ſerpent of braſſe, the whyche Ieſus Chriſt hath expounded of hym ſelfe. For as that ſerpente of braſſe was lyfted vp in the deſerte for to The ſerpente of braſſe. Nume. xxi. Iohn. iii.heale all them that dyd beholde hym: euen ſo was it neceſſarie, that Ieſus Chriſt ſhould be hanged vponupon the tre, and be lifted vp vpō the croſſe for to heale all them that were mortallye ſtryken and hurte, by the bytinge and venym of the olde ſerpente, and as that ſerpente of braſſe had the verye fygure and ſhape of a ſerpente, and for all that was no ſerpente, nor had no venym, and yet by hys meanes, they whyche were hytten with ſerpētes were healed, althoughe the medicine ſemed very ſtrāge and incōueniēt, euen ſo Ieſus Chriſt, hath taken the fourme of a ſynner, and yet was no ſynner, but hathe bene the onelye medicine of all pore ſynners whych loke, and behold him by fayeth, and putteth theyr ſaluation in hys onelye death and paſſion. And notwythſtandyng that thys ſame meane to ſaue menne ſemeth verye vyle, abiecte and ſtraunge vntounto mannes reaſon, vnderſtandynge, and knoweledge, whyche doeth Iudge thys wiſdome of God, and preachyng of the croſſe foliſhnes: i. Cor. i.yet for all that as there was neyther phyſike, ſurgerye, medicine, nor remedye, that myghte heale them that were bitten wyth ſerpentes, but the beholdynge of the ſerpente of braſſe, whych had bene made & ſette vp by the commaundement of God: Euen ſo hauehave we neyther phiſike, ſurgeri, medicine, nor other remedy againſt ſin & death, to get vsus ſaluatiō but Ieſus Chriſte crucified, whych is gyuē vsus of God, for it doeth not appertayne vntounto vsus, to electe or choſe the medicine, but vntounto God the ſoueraygne medicine, whiche only may heale vsus of that mortall ſykenes, and onelye knoweth the remedie that to vsus is effectuall, and geueth it vntounto ſuch as it pleaſeth hym, and ſuch as he geueth, is onelye ſufficiente and meete, and there is none other that is anye thynge worth, and whych bryngeth not rather death then lyfe.
Nathana.
Who woulde euer hauehave thought, and that vndre the hiſtorie of the ſerpente of braſſe, we ſhoulde hauehave found ſo many & goodli ſecretes, couered, and hidden, and therfore I am not nowe abaſhede, thoughe the worde of God, ſeeme follye vntounto carnal men, whyche can not Iudge ſpirituallye, nor be receiuable of ſo hygh a doctrine, the which ſurmounteth and paſſeth all mennes vnderſtandynge. But is there yet anye other ſcripture whyche hathe ſignified thys ſame croſſe of Ieſus?De…. xxvii. Gala. iii
Phy.
There is lykewiſe wryten in the lawe. Vnhappy or accurſed be he that is hanged on the tree, and bicauſe that we were mooſte vnhappy, and accurſſed by our ſinnes, he would beare that curſſe and malediction, hangynge vpō the tree of the croſſe, for to deliuer vsus, and to make vsus partakers of the bleſſing and benediction promiſed in the ſeede of Abraham, whyche is oure Lord Ieſus Chriſte. And furthermore Gene. xxii. Eſai. lv. Pſal xxii. Luke. xxiii.it muſte neades hauehave bene, that he ſhould ſo hauehave bene humiliated, beneth or vndre all men, and that he ſhoulde be the opprobrie & the laſte, or the leſte of all men, and reputed as a worme and not as a man, he muſt alſo hauehave bene hanged amonge theues, and reputed amonge ſinners, faſtened vntounto a tre, and appoynted and ordeyned vntounto all hynde of vituperie, ſclaunder, and outrage according to the prophecie principally of Dauid & Eſai.
Nathanaell.
I beleue well by thys, that there was a greate prouidence, of God, in all theſe thynges for the tyme, the place, the perſones, and all the doynges, whyche be wryten in the hyſtorie of hys death and paſſion, agree mer…eylouſlye well wyth that whyche the Prophetes hadde before ſayed, but in aſmuche as thou haſt expounded vntounto me, the cauſe wher fore we do make mētiō, that he was crucified: tell me alſo for what purpoſe doeth it ſerue, to put to that he is dead?The death of Ieſus.
Phylype.
The moore playnlye to wytnes that he was not onelye tormented, and ſette aboute wyth the doloures, and cruel tormentes of death, but accordynge to hys humayne nature, is trulye and verilye deade as manne Math. xxvii. Luke. xxiii. Iohn. xix.wythout anye maner of cauteill or doubte. And tooke his ende vponupon the croſſe, and gaue vp hys humayne ſpirite, the whyche he dyd recommende vntounto his father, for in hys death doeth lye the pryncipall poynte of oure ſaluation, for in aſmuche as it was neceſſarye that he ſhoulde dye, for oure ſynnes, if he had not been trulye and very lye deade, we ſhould be yet ſubiectes vntounto eternall Deathe and damnation.
Nathanaell.
For what cauſe do we make mē cīon of hys Sepulchre, ſayinge that he was buried?
Phyly.
For the more greater confirmation of hys death, and to ſignifie the miſterie of Ionas The ſepulcre of Chriſt. The ſigne of Ionas. Iohn. ii. Math. xii.in hym accompliſhed, as he hym ſelfe did opēly declare vntounto the Iewes.
Natha.
What ſygue was that?
Phy.
As Ionas was caſte into the ſea, for to appeiſe the rage and tempeſte, whyche was moued by the Ire of God, and was receyued by the whale, abydynge thre dayes, and three nightes, in the deepe & rage of the ſea, within the bealy of the whale, & the thyrd daye was caſte vp vponupon the ſhore alyue, wythout anye hurte or damage. Euen ſo was it neceſſarie that Ieſus Chriſte was caſte into the deepe and botome of death, whych had thought to hauehave ſwallowed hym vp, for to appeaſe the Ire of God, and that he ſhould be in the bealie of the earth, as Ionas was in the bealy of the whale, and that he ſhoulde riſe the thyrde daye as anon ſhallbe ſayed.
Natha.
Beholde here is a goodlye miſterie, and well opened whē it is examined nearly.
Phylip.
Yea certaynlye, for who woulde euer hauehave thought or beleued, that Ionas beynge ſo in the deape, ſhould hauehave eſcaped the death & that our Lord Ieſus Chriſt in death ſhoulde hauehave founde vsus lyfe, and that after ſuch a cō fuciō vpō the croſſe, hauyng bene caſte down euē vntounto the gates of hell, which had thought to hauehave deuoured him, he was rayſed vp into ſuche glorye, power, and maieſtie, and that by hys death, the furie of God was abated & pacified, as the tempeſte of the ſea, and quietnes was geuē vntounto men, and the peace made betwen God and them.
Nathanaell.
Had he not wel inoughe riſen againe wythout beynge buried?
Phylyp.
Yes well inough if he had woulde, but he woulde thus accompliſhe thys miſterie, and gyue a more euidente, and irreprouable ſigne of hys reſurrection.
Natha.
Towchinge what?
Phy.
Towchinge that, that he was buried by two Math. xxvii. Luke. xxiii. Iohn. xix.honeſte perſons, Nichodemus, and Ioſephe of Aromathia, by the wyl and conſent of Pilate, whyche did deliuer vntounto them the body, and they dyd honeſtly burye it in a tombe, all newe cut out of ſtone, wherin neuer none before had bene put. To ye end, that none might aledg, that ſome other lyuyng had bene there hidden, to counterfayte hys reſurrection, or that ſome other dead before hym, were riſen and not he, or that he was not riſen again, by hys owne power, and vertue, but rather by the vertue of ſome other holye perſon, which myghte hauehave bene there before buried, as he that did ryſe agayne when he was caſte into the Sepulchre of Elizee, or that he had towched 4. Kings. xiii.hys bodye.
Natha.
And what doth ſignifie the article folowing, which ſayth He is deſcēded into hell.
Phy.
That is a poynte, whych hath not bene of aunciente in the crede, as it doeth appeare Diſcendynge of Chriſt into helles,by the ſame whyche Saynt Ciprian doth vſe but hathe bene ſence put to, for the declaration of the thynges goynge before.
Natha.
How ſayeſt thou that thys hath bene putte to? Hathe not the Apoſtles made thys Crede, euerye one of them puttynge to hys article, vntounto the numbre of. xii, as it is cōmonlye taken?
Phy.
Wee reade not in the holye ſcriptures, nor in anye hyſtorye worthye of fayeth, that the apoſtles hauehave ſo broughte the chriſtian fayeth into. xii. articles, nor that euerye one of them hathe put to hys parte in anye ſuche maner.
Natha.
Is not there. xii. articles of the fayeth?
Phy.
The fayth is ſingle and one, and accordynge to the declaration that we make, we maye comprehend it in moo, or in fewer articles, wherefore if is all one, to accompte. xii. or moo, or leſſe, ſo that it be wel declared and vnderſtande.
Natha.
Wherefore do we cal thoſe. xii. articles, the crede of the Apoſtles, if the apoſtles made them not?
Phy.
We maye well ſay the Apoſtles made them, in aſmuch as they hauehave opende the doctrine, wholy compriſed in the ſame, cōteinyng the ſumme of the apoſtolyke & chriſtian faieth the whyche they hauehave preached as that which we alſo oughte to beleue, as it hath alreadye bene ſaied.
Nata.
How ſo euer it be I pray the let vsus com vntounto the declaratiō of this matter.
Phy.
We muſt firſte knowe what hell is, and then it ſhall be eaſie to vnderſtand howe he is diſcended.
Natha.
What calleſt thou hel thē.
Phylyp.
It is in thys neceſſarie to conſidre in what ſignification the holye ſcripture doeth vſe it.
Natha.
That is that, whych I do aſke.
Phy.
We do fynde hel in the vſage of the holye Gene. xliiii. Eſai. xxiiiiſcriptures, and principally in the old teſtament, for the death, for the graue, and for the ſtate and condition of them that be departed of the which al the ſcripture doth beare wytnes, & therfor do we cal it hel, which is a word takē of latin, & doth ſignifie as much as a low & inferior place, bicauſe we do put the bodie in the graue within the earth lower thē our habitatiō.
Natha.
Is that the propre ſignificatiō?
Phyly.
That is the fyrſte, that it doeth ſignifie in the ſcriptures.
Nata.
Is there thē other?
Phy.
Yea, but they do hange vponupon the ſame, For as the death, and the graue is the ende & cōſummation of man, as concernynge thys worlde: euen ſo hell is taken for the extreme daungers, miſeries, dolors, & anguiſhes, that man may ſuffer, and by the which he is darkned or brought vntounto death.
Nathanael.
Vnderſtādeſte thou none other thynge by hell?
Phylype.
It is alſo likewiſe takē ſūtime for the paine dew for ſinne for the Iudgemente and wrathe of God, and for the bottome and miſchiefe of all euyll thynges, & of all miſeries, and vnhappines, and bycauſe …. xvi. Math. xvi.that in the death, and in the graue, there is no thynge but ſtynkynge infection, darknes, and perpetuall horror, it is ſomtyme taken for to ſiguifie the ſtate, cōdicion, and the place of the damned, otherwyſe called Gehenue, bycauſe that theyr death is not vntounto lyfe, & that they Luke. xvi. Marc. vdo abyde in the ſame in perpetuall darkenes, of the whyche the graue is theyr beginnyng.
Natha.
Accordynge to whyche of theſe ſignifications, ought we to vnderſtāde that Ieſus Chriſte is deſcended into hell?
Phy.
Accordynge vntounto all.
Natha.
Howe ſo.
Phy.
Fyrſte thou muſte note that he doth not ſaye in the ſinguler numbre. He is diſcended into hell, as thoughe he dyd ſpeake of a place certayne, wherunto he was goone. But in the plurell. He is deſcended to the helles, comprehendynge all that which he had ſayed before. He hath ſuffred vndre ponce Pilate, crucified, dead, and buried.
Natha.
And did it not ſuffice, to hauehave already ſayed the ſame by other wordes, for if diſcendyd into hels doeth ſignifie no further, what nede was it to put to this article?
Phy.
Albeit that it do comprehende al that whyche alreadye hath bene ſayed, yet is it not put to without cauſe, for it doeth better open and declare that whiche hath bene ſayed, & doeth alſo better declare vntounto vsus, the vertue, and efficatie of the death and paſſiō of our Lord Ieſus Chriſt & doeth gyue vsus to vnderſtād what condemnation he hath borne, & how farre the vertue of hys death hath extēded.
Natha.
Expounde the ſame alitle better vntounto me by particulers.
Phi.
When oure Lord Ieſus Chriſte had ſuffered, and endured ſo many outrages, & blaſphemies, as when he dyd ſweate bloude, and was ful of anguiſh in his Luke. xxii Math. xvi.ſoule, euen vntounto the death, and was ſhamfullie hāged betwene theues, as forſakē of God & of al creaturs, without helpe, fauour, or cō ſolatiō, and dyd yelde vp his ſpirite vponupon the tree of the croſſe, where he was hanged, bearing the curſe, Ire, and furore, of God, which is the verye hell, felynge in hym ſelfe the condempnation, paines, and ſorowes, which we had deſerued for oure ſynnes, then was he truly deſcended into hels, whych had wened to hauehave deuoured him, but they coulde not bicauſe he was wythout ſinne.
Nathana.
Is he no otherwiſe diſcended into hel?
Phy.
He was alſo diſcended, whē he was put Ephe. iiii.into the ſepulchre, & is diſcended into the lowe partes of the earth, as the Apoſtle doth ſaye.
Nathana.
Dyd not hys ſoule, and hys ſpirite diſcend to the ſayntes & fathers, whych were dead before hys commynge?
Phylyp.
Yes,
Natha.
Where were they?
Phy.
In the boſom of Abraham.
Natha.
What place was that?
Phy.
The place of reſte and bleſſednes, wher all they were receyned, whiche were deade in that fayeth of Abraham, whiche is the fayeth in oure Lorde Ieſus Chriſte.
Natha.
Is that limbo, wher they be depriued of all the Ioyes of Paradiſe?
Phy.
I hauehave not reade in any place in all the holye ſcripture that maketh mention of anye ſuch limbo.
Natha.
was it thē in purgatorie?
Phy.
Ieſus Chriſt deſcended wel into purgatorie when he dyd humble & caſte down hym ſelfe, euen vntounto the mooſte bitter death of the croſſe ſheadynge hys precious bloude, for to waſhe, & purge our ſynnes, & for the ſame dyd obteine remiſſion and grace, other purgatory doeth not the ſcripture knowe, but that ſame whyche hath efficatie in vsus by fayth, whyche purifieth the hertes.
Natha.
Howe is he then deſcended to the fathers, and where was the boſome of Abraham?
Phy.
I hauehave ſayed that hell ſignifieth alſo the eſtate and cōditiō of thē that be dead & departed, wherfore when Ieſus Chriſte was deade and buried, he was diſcēded to them that be dead and departed that is to ſaye, that he is dead for them, and hathe borne the paine that they hadde merited and deſerued, after ſuche ſorte, that the vertue force, and efficatie of the deathe of Ieſus, is extended not onelye vntounto them whyche were alyue, but alſo vntounto al thē whyche hauehave bene ſēce Adam, and were dead Gene. iii.in the fayeth of that promiſed ſeede, vntounto the whyche Ieſus Chriſt hath bene made felow dyeinge as they, and deſcendynge into the graue as they, to the ende that they ſhould be partakers of the reſurrection and glorye of hym, whyche is ſauiour of the liuyng & dead.
Nath.
It ſeameth by thy wordes that thou doeſte abolyſhe boeth limbo and purgatorie.
Phy.
God furbide that I ſhould aboleiſh purgatorie, for it is the ſame in the whych I hauehave all my hope, & wythout the whych I ſhoulde wholli diſpaire of my ſaluatiō, for I do know well that no poluted and vncleane thynge cā Cor. xv.entre into the kyngdome of heauen, except it be purged & made cleane, but in dede I know no other purgatorie, but the bloude of Ieſus The true purgatorie.Chriſte, nor yet ani fyre whiche hath power & vertue to pourge our ſinnes, but that of hys holie ſpirite, & as for limbo I could neuer find anie in al the holie ſcripture, I could neuer ſee ſo mani diuers eſtates of thē that be departed as ye prieſts & mōkes fain, lodging ſome in paradice, & other in hell, & other in purgatorie, & other in limbo, I do not find in ye holi ſcriptur but of. ii. eſtates, & cōdicions, the whiche oure Lorde Ieſus Chriſt, hath repreſēted and ſette forthe vntounto vsus, in the exemple of the Ryche man, and Lazarus, there is but one eſtate of the happie and bleſſed, and another of the reproued.
Natha.
VntoUnto whych of thoſe dyd Ieſus Chriſte deſcende.
Phyly.
VntoUnto boeth but in diuers ſorties he is diſcended to the dampned & vnhappye which be dead in vnbeleue, when they hauehave felt that they were depriued of the merite of his death and paſſion, and of the grace, and ſaluation, whyche he brought vntounto hys elected, & when they felte the yre, malediction & curſe of God agrauated and augmented, alwaye more and more vponupon them, but he is diſcended vntounto hys elected, when that by hys diuine vertue, he hathe made them, to fele the vertue and efficatie of the death, whyche he ſuffered for them, and the fruite of hys paſſion, wherefore I do conclude, that they whych do beleue that there is a Limbo, for the litle childrē that be dead borne, and a purgatorye other then the bloud of Ieſus, for to purge the ſoules of the fayethfull departed: do not beleue that Ieſus Chriſte, diſcended into hell, and that hys vertu ſhould be of ſuch efficatie, that it might come and extēd vntounto the dead, to theyr ſaluation, for if they did perfectly beleue that, they would hauehave no further care for the dead, but would leaue them in the hādes of Ieſu chriſte whych is ſauioure, of the lyttle and greate, of the lyuyng and deade, and woulde not thinke that the dead had any more nede of them.
Na
We hauehave taried inoughe vpō this article, but in dede it was neceſſarie to make it ſomthyng more cleare, for the matter was verye darke, but thou haſt now ſo wel opened it, that I am ſatiſfied, wherefore let vsus come vntounto thys article folowynge whych ſayeth. The thyrde daye he roſe from the dead. What is the ſence The reſurrection.of that article?
Phy.
The ſame whyche we hauehave all readye towched, ſpeakynge of the ſepulchre of Ieſus Chriſte, and of the ſygne of Ionas.
Natha.
Hath he abidden thre dayes and thre nightes in the earth as Ionas dyd in the bealye of the whale?
Phi.
It was not neadful, that he ſhuld be in the ſepulchre thre nyghtes holly, it was inoughe that he did riſe agayne the thyrd day after he was dead, as he hath done in dede.
Nathanaell.
Was that the thyrde daye, when he did aryſe?
Phy.
Yea trulye, for the daye that he did giuegive Math. xxvii Marc. xv. Luke. xxiii. Iohn. xvi. Math. xxviii. Iohn. xxvp the ſpirite, whych was the euenyng of the nyght before the Iewes Eſter, he was buried, and that was the fyrſte daye of the morrowe, whyche was the daye of the feaſte, he was all the daye in the ſepulchre. Then vponupon the daye foloweynge in the breake of the day verye tymelye he dyd aryſe, and that was the thyrde day, as it doeth appeare by the Euangeliſtes.
Na.
Wherfore is this article put to?
Phy.
Bycauſe that all the other coulde lyttle ſerue vsus wythout thys.
Natha.
Howe ſo?
Phy.
Bycauſe that if Ieſus Chriſte had not riſen, it ſhoulde hauehave bene an euident teſtimonie, that death had vaynquiſhed hym, & that hell ſhoulde hauehave ſwalowed hym, as it byd the chyldren of Adam. Then if he had bene vainquiſhed, and had not ouercome, vaynquiſhed i. Cor. xv.and gotten the victorye, he had not ſatiſfied for vsus, but we ſhoulde hauehave bidden ſtil in our ſynnes and in death.
Natha.
The reſurrection of Ieſus Chriſte is then a certayne teſtimonie of hys vertue, and a ſure truſt & hope that we ſhal aryſe agayne wyth hym.
Phyli.
That is the cauſe wherfore we beleue his reſurrectiō, & wherefore he would teſtifie Math. xxviii. Marc. xvi. Luke. xxiii. Iohn. xix.oy ſo many ſygnes & apparitions, beyng after hys reſurrection. xl. dayes conuerſa…nte wyth hys diſciples ſhewynge hym ſelfe vntounto thē in drinkinge, eatinge, ſpeakinge, and ſufferyng to touch hys bodye, and hys woundes the more plainly, and aſſuredly to proue vntounto thē the reſurrection of hys bodye.
Natha.
We hauehave then inough of oure reſurrection in hys, but wherefore do we ſaye yet more. He is gone vp into heauen, when is he gone vp, and in what fourme and maner?… aſcētiō. … Math. xxviii.
Phylype.
Fortye dayes after hys reſurrection, when he hadde well approued hys ſa…ed reſurrection he dyd brynge hys diſciples vntounto Marc. xvi.the mountaygne of Oliues, and frōthenſe dyd mounte and go vp viſiblye, before them whyche dyd beholde hym, goynge vp vntounto a cloude dyd come betwexte hym and them, whyche dyd cauſe them to looſe the ſyghte of hym. They had alſo the teſtimonie of the Angelles ſayinge that he was goone vp into heauen.
Nathanaell.
Into what heauē vnderſtandeſt thou that he is goone vp? for thou haſte ſhew t… in the firſt article, that ther be diuers maners Ephe. iiii.of heauens.
Phylype.
The Apoſtle doeth ſaye, that he is goone vp aboue all heauenes, for to fulfyll and accomplyſhe all thynges, wherfore I do vnderſtand that he is gone vp into the celeſtiall Timo. vi.glory, hygher then the viſible heauen, and hygher then all creatures into the inacceſſible lyghte, where is the habitation and ſeate of God, out of all and all maner of corruption and mortalitie.
Nathanaell.
In what ſence ought we then proprelye to vnderſtand this aſcention?
Phylype.
I vnderſtande by the ſame, that he hath taken hys corporall preſence, from here Iohn. xvi.beneth, as he hadde before ſayed vntounto hys diſciples, and that he is goone vp verylye in bodye aboue all heauenes into the glorye & maieſty of God his father, as it ſhalbe more declared anoue, when we ſhall ſaye. He is ſet downe vponupon the ryght hande of God the father almyghty.The ryghte hand of God
Nath.
What vnderſtādeſte thou by the right hand of God?
Phy.
I do not vnderſtand that God the father is ſet in a feate or throne that is viſible and materiall, as a terrenal kynge. And Ieſus Chriſt in another by hym, as his ſonne, or as one of hys princes.
Natha.
Howe then?
Phy.
It is a ſimilitude taken of humaine thynges, for to gyue vsus to vnderſtande, that as a kyng or a prynce doeth make ſitte down by hym, and on hys ryght hande, him whom he wyll moſte honour, and vntounto the which he wyll gyue moſte power and authoritie: euen ſo we vnderſtande by theſe wordes, that Ieſus Chriſte is ſet vp aboue all creatures, and that he hathe power, as well in heauen as in earth, and doeth raygne wyth the father, hauynge Math. xxviii.equall power & Lordſhip.
Natha.
And what doeth it ſerue vsus to beleue, & knowe al theſe thynges, and in howe many wayes maye we vſe thē to oure furtheraunce and profitte?
Phyly.
In diuers, but to the ende I maye the better ſhew the by ordre, bycauſe there be manye goodlye poyntes, worthy to be towched, lett vsus here make an ende of thys parte, and in the other nexte, we ſhall not treate of anye other matter, but of thys, whyche thou haſte now ſet forth nor ſhal not declare any othere article before I ſhall hauehave declared vntounto the what fruites thou maieſt beare of theſe thynges whereof we hauehave ſpoken at thys preſente and howe theſe thynges may be vſed and applied to oure profit.
Natha.
That wyll be a day that I hope ſhall not be euyl employed, and to the whyche I hauehave greate deſyre.
Phy.
Thou ſhalte not be deceyued of thy hope.