The Institutes of the Christian Religion, Book 2 · Chapter 16
The .xvi. Chapter. Howe Christe hathe fulfilled the office of Redeemer, to purchace saluacion for vsus, Wherin is intreated of his Deathe, and Resurrection, and hys Ascendyng into Heauen.
AL that we hauehave hetherto saide of Christe, is to be directed to this marke, that being damned, deade, and loste in oure selues, we maie seke for rigteousnesse, deliuerance, life and saluation in him: as we be taught by that notable saing of Peter,Act. ii…i.xii. that ther is none other name vnderunder heauen geuen to men wher in ther must be saued. Neither was the name of Iesus giuen him vnaduisedly, or at chaunsable aduenture, or by yt will of men, but brought from heauen by the Angell the publysher of Gods decree, and wyth a reason also assigned: bicause he was sent to saue the people from their sinnes.Mat. i.xii. Lu. xxxi. In which wordes that is to be noted, whiche we hauehave touched in an other place, that the office of redeemer was appoynted hym, that hee shoulde bee oure sauioure: butte in the meane time oure redemptiō shoulde be but vnperfect, vnlesse hee should by continuall proceedynges conuey vsus forwarde to the vttermoste marke of saluation. Therefore, so sone as we swarue neuer so lyttle from hym, oure saluation by lyttle and lyttle vanisheth awaie, whiche wholly resteth in hym: so that all they wilfully spoile them selues of all grace, that reste not in him. And that admonition of Bernarde is worthy to be rehersed,Ber. in. can. sermo. 15. that the name of Iesus is not onelyonly lyght, but also meate, yea and oile also, without which al the meate of the soule is drye, and that it is also salte without the seasoning, wherof al that is set before vsus is vnsauorie. Fynally, that it is hony in the mouth, melodie in the eare, and ioyfulnesse in the hearte, and also medicine, and that whatsoeuer is spoken in disputation is vnsauorie, but where thys name soundeth. But here it behoueth to weie diligently, howe saluation is purchased by him for vsus: that we may not onelyonly be perswaded that he is ye author of it, but also embracing such thinges as are sufficient to the stedfast vphold in of our faithe, wee maye refuse all suche thinges as myghte drawe vsus awaye hether or thether. For sithe no man can descende into him selfe, and earnestly consider what he is, but feelinge God angry and bent agaynste hym, he hathe neede carefully to seeke a meane and waye to appease him, whiche demaundeth satisfaction: there is no common assurednesse required, bicause the wrathe & curse of God lyeth alwaie vponupon sinners, tyll they be loose from their gyltenesse: who, as he is a righteous iuge, suffereth not his lawe to be broken without punishment, but is ready armed to reuenge it.
But before we goe any further, it is to be seen by the waye, howe it agreeth together, that God whiche preuented vsus wyth his merciemercy, was oure enemie vntyll he was reconciled to vsus by Christe. For howe could hee hauehave geuen vsus in hys onelyonly begotten Sonne a syngular pledge of his louelove, vnlesse he had already before that embraced vsus wyth hys free fauoure? Bycause therefore here ariseth some seminge of contrarietie, I will firste vndo this knotte. The holy ghoste commonly speaketh after this manner in the Scriptures,Rom. v.x. that God was enemye to men, tyll they were restored into fauoure by the deathe of Christ:Gal. iii.x. Col. i.xxi. that thei were accursed till theyr iniquitie was purged by his sacrifice: that thei were seuered from God, tyll they were receyued into a conioyninge by hys bodie. Suche manner of phrases are applied to oure capacitie, that we maie the better vnderstande howe miserable and wreatched our estate is beinge oute of Christe. For if it were not spoken in expresse woordes, that the wrathe and vengeance of God, and euerlastinge death did rest vponupon vsus, we woulde lesse acknowledge howe miserable we shoulde bee without Gods merciemercy, and woulde lesse regarde the benefite of deliuerance. As for example. If a man heare this spoken to him: If God, at suche time as thou wast yet a sinner, had hated thee, and cast thee away as thou hadst deserued, thou shouldest hauehave suffered horrible destruction: but bicause he hath willingly & of his owne free kindenesse kept the in fauoure, and not suffered thee to be estranged from hym, he hathe so deliuered thee from that perill: truely he will bee moued with, and in some parte feele howe muche he oweth to the merciemercy of God. Butte yf hee heare on the other syde that whyche the Scripture teacheth, that hee was by synne estraunged from God the heyr of wrathe, subiect to the curse of eternall deathe, excluded from all hope of saluation, a stranger from all blessing of God, the bondslaue of Satan, captiue vnderunder the yoke of synne. Fynally, ordeined vntounto and already entangled wyth horrible destruction, that in this case Christe became an intercessor to entreate for him, that Christ toke vponupon him & suffered the punyshment whiche by the iuste iudgement of God did hange ouer al sinners, that he hathe purged with his bloode those euels yt made them hatefull to God, that by this expiation is sufficient satisfaction and sacrifice made to God the father: that by this intercessor his wrath was appeased: that within thys foundation resteth the peace betweene God and men: that vponupon this bonde is conteined his good wyll towarde them: shall not he be so muche the more moued with these, as it is more liuely represented, out of howe greate miserie he hathe been deliuered? In a summe: bicause oure minde can neither desirously enoughe take holde of life in the merciemercy of God, nor receiue it with suche thankefulnesse as we ought, but when it is before striken and throwne downe wyth the feare of the wrath of God and dreade of eternal death, we are so taught by holy Scripture, that wythout Christe wee maye see God in manner wrathfully bent againste vsus, and his hande armed to our destruction: & that wee maye embrace hys goodwyll and fatherly kindnesse no otherwhere, but in Christe.
And althoughe this bee spoken according to the weakenesse of oure capacitie, yet is it not falsly saide. For God whyche is the hyghest ryghteousnesse, can not louelove wickednesse whiche he seeth in vsus all. Therfore we al hauehave in vsus that, which is worthy of the hatred of God. Therfore in respect of oure corrupted nature, and then of euell life added vntounto it, truely we are all in displeasure of God, gylty in his sight, and borne to damnation of hell. But bicause the Lorde wyll not lose that whiche ys his in vsus, he fyndeth yet somwhat that he of hys goodnesse maye louelove. For howesoeuer we be sinners by our owne faulte, yet we remaine hys creatures. Howesoeuer we hauehave purchaced death to oure selues, yet he made vsus vntounto lyfe. So is he moued by meere and free louinge of vsus, to receiue vsus into fauoure. But sith there is a perpetuall and vnappeasable disagreement betweene righteousnesse and iniquitie, so longe as we remayne sinners, hee canne not receiue vsus wholy. Therefore, that taking a waie all matter of disagreement, he might wholy reconcile vsus vntounto him, he doth by expiation sette forth in the deathe of Christe, take away whatsoeuer euel is in vsus, that wee, which before weare vncleane and vnpure, may nowe appeare righteous and holy in hys sight. Therfore God the Father dothe wyth hys louelove preuent and goe before oure reconciliation in Christe:i. Ih. iiii.xxix yea, bycause he fyrste loued vsus, therefore hee afterwarde doothe reconcile vsus vntounto hymselfe. But bycause, vntyll Christe wyth hys deathe come to succoure vsus, there remaineth wickednesse in vsus, whiche deserueth Gods indignation, and is accursed & damned in his sight: therefore wee are not fully and fyrmely ioyned to God, vntill Christe do ioyne vsus. Therefore if wee will assure oure selues to hauehave God made well pleased and fauourable vntounto vsus, we muste fasten oure eyes and myndes vponupon Christe onelyonly: as in deede we obteyne by him onelyonly, that oure synnes be not imputed to vsus, the imputing whereof, draweth with it the wrathe of God.
And for this reason Paule saith, that the same louelove, wherwith God embraced vsus before ye creation of ye worlde, was staied & grounded vpō Christ. These things are plaine & agreable with ye scripture, & do make those places of Scripture to accorde very well together, where it is saide:Ihon. iii.xvi. Rom. v.x. that God declared his louelove towarde vsus in this, that he gaue hys onelyonly begotten sonne to deathe: and yet that he was oure enemie till he was made fauourable againe to vsus by the deathe of Christe. But that they maie be more strongly proued to them that require the testament of the olde Churche, I will allege one place of Augustine, where he teacheth the very same that we do.Tract. in Euang. lo. 1.10. The louelove of God (saith he) is incomprehensible and vnchangeable. For he beganne not to louelove vsus, sins the time that wee weare reconciled to him by the bloode of his sonne. But before the making of the worlde he loued vsus, euen before that we weare any thynge at all, that we myght also be his children wyth hys onelyonly begotten Sonne. Therefore whereas wee are reconciled by the deathe of Christe, it is not so to be taken as thoughe the Sonne dyd therefore reconcile vsus vntounto hym, that he myghte nowe beginne to louelove vsus whome he hated before: but we are reconciled to him that already loued vsus, to whome we weare enemies by reason of sinne. An whether this be true or no that I saie,Ro. v.viij. let the Apostle b…are witnesse. Hee dothe commende (saith he) his louelove towarde vsus, bicause when wee were yet sinners. Christ died for vsus. He therfore had a louelove to vsus, euen thē when we weare enemies to hym and wroughte wickednesse. Therefore after a maruellous and deuine mannner he loued vsus, euen then when he hated vsus. For he hated vsus in that we weare suche as he had not made vsus, and bicause oure wickednesse had on eueryevery syde wasted awaie hys woorke, he knewe howe in eueryevery one of vsus, bothe to hate that whiche we oure selues had made, and to louelove that whiche he had made. These be the wordes of Augustine.
Nowe where it is demaunded, howe Christe hathe done away our sinnes, and taken away the strife betwene vsus and God, and purchased suche righteousnesse as mighte make him fauourable and well willing towarde vsus: it maie be generally answered, that he hathe brought yt to passe by the whole course of hys obedience. Whiche is proued by the testimonie of Paule.Ro. v.xix. As by one mans offense many wer made synners, so by one mans obedience wee are made righteous. And in an other place he extendeth the cause of the pardon that deliuereth vsus from the curse of the lawe,Gal. iiii.iiij. Mat. iii.xxv. to the whole life of Christe, saying: When the fulnesse of tyme was come, God sente his sonne made of a woman, subiecte to the lawe, to redeeme them that were vnderunder the lawe: And so affirmed that in his very baptisme was fulfilled one part of righteousnesse, that he obediently dyd the cōmaundement of his father. Finally, from the time that he toke vponupon him the person of a seruant, he beganne to paye the raunsome to redeeme vsus. Butte the Scripture to sette oute the manner of oure saluation more certainely,Mat. x.xviv. doothe ascribe this as peculiar and proprely belonginge to the deathe of Christe. Hee hym selfe pronounced that hee gaue hys lyfe to bee a redemption for many.Rom. iiij.xxv. Ihon. i.xxix. Paule teacheth that hee dyed for oure synnes. Ihon the Baptiste cryed oute that Christe came to take awaye the synnes of the woorlde, bycause hee was the Lambe of God. In an other place Paule saith,Rom. iij. Rom. v. i. Cor. v.xxi. that we are iustified freely by the redemption that is in Christ, bycause he is set forth the reconciler in his owne bloode. Againe, that we are iustified in his bloode, and reconciled by his deathe. Againe▪ He that knewe no sinne, was made sinne for vsus, that we might be the ryghteousnesse of God in him. I will not recite all the testimonies, bicause the mimbre woulde be infinite, and many of them muste bee hereafter alleged in their order. Therefore in the summe of belefe, whiche thei call the Apostles creede, it is very ordrely passed immediatly from the byrthe of Christe to his deathe and resurrection, wherein consisteth the summe of perfecte saluation. And yet is not the reste of his obedience excluded, whiche hee perfourmed in his life:…hi. i.vii. as Paule comprehendeth it wholye from the beginninge to the ende in sayinge, that he abaced him selfe, taking vponupon him the forme of a seruant, & was obedient to his father to death, euen ye death of the crosse. And truely euen in the same death his willing submission hath the firste degree, bicause the sacrifice, vnlesse it had ben willingly offred,…on. x.xv had nothing profited toward righteousnesse. Therfore, where the Lord testified, that he gaue his soule for his shepe, he expressly addeth this, no man taketh it awaye from my …elfe. According to yt which meaning, Esaie saith,Esa. vij. Ihō. xviij.iiii. Mat. xxvij ij. yt he helde his peace like a lambe before the sherer. And the historie of the Gospel reherseth, that he went forth and met the souldiers, and before Pilate he left defending of him selfe, and stode still to yelde him selfe to iudgement to be pronounced vponupon him. But that not without some strife: for bothe he had taken our infirmities vponupon him, and it behoued that his obedience to his father, shoulde be this way tried. And this was no sclender shew of his incomparable louelove towarde vsus, to wrastle with horrible feare, & in the middest of these cruell tormentes, to cast awaie all care of hymselfe, that he might prouide for vsus. And this is to be beleued, that there could no sacrifice bee well offered to God any otherwise, but by this that Christe forsaking all his owne affection, did submitte and wholy yelde himself to his fathers will.Heb. x.v. Psa. xl.ix. For proofe whereof, the Apostle dothe fyttly allege that testimonie of the Psalme: In the booke of the lawe it is written of me, yt I may doe thy will, O God. I will, & thy lawe is in the middest of my heate. Then I saide: Loe, I come. But bicause trembling consciences finde no reste but in sacrifice and washing whereby sinnes are cleansed: therefore for good cause we are directed thither, and in the deathe of Christe is a appointed for vsus the matter of lyfe. Nowe forasmuche as by oure owne gyltinesse, curse was due vntounto vsus, before the heauenly iudgement seate of God, therefore fyrste of all is recited howe hee was condenmed before Ponce Pilate presidente of Iurie: that wee shoulde know that the punishement wherunto we weere subiecte, was iustely layde vponupon vsus. Wee could not escape the dreadfull iudgement of God: Christe, to deliuer vsus from it, suffred himselfe to be condemned before a mortall man, yea a wicked and heathen man. For the name of the president is expressed not onelyonly to procure credit to the historie, but that we shoulde learne that whiche Esaie teacheth,Esa.liij.ix. that y• chastisemente of our peace was vponupon him, and that by his stripes wee weare healed. For to take awaie oure damnation, eueryevery kinde of deathe sufficed not for him to suffer, but to satisfye oure redemption, one speciall kynde of deathe was to bee chosen, wherein bothe drawinge away oure damnation to himselfe, and takyng our giltynesse vponupon himself, he might deliuer vsus from them bothe. If he had ben murthered by theues, or had ben ragyngly slayne in a commotiō of the common people: in such a death there shoulde hauehave ben no apparance of satisfaction. But when he was brought to be arrained before the iudgement seate, when he was accused and pressed with witnesses agaynst him, & by the mouth of the iudge condemned to dye: by these tokens we vnderstande, that he dyd beare the persone of a gilty manne and of an euell doer. And here are two thinges to be noted, whiche bothe were afore spoken by the prophecies of the Prophetes, and doe bryng a singular comforte and confirmation of fayth. For when we heare that Christ was sent from the iudges seate to death, and was hanged amonge theues, we hauehave the fulfillynge of that prophecie whiche is alleged by the Euangelist. He was accompted amonge the wicked.… liij.xi… Mar. xv.xv…. And why so… euen to take vponupon him the stede of a sinner, not a man righteous or innocent, bycause he suffred death not for cause of innocencie, but for sinne. On the other side when we heare that he was acquited by the same mouth whereby he was condemned, for Pilate was compelled openly more than ones to beare witnesse of his innocencie: let that come in our mynde whiche is in the other Prophet:Ps. lxij.v that he repayed that whiche he had not taken awaye. And so we shall beholde the persone of a sinner and euell doer represented in Christe: and by the open apparance of his innocencie it shall become playne to see, that he was charged rather with others offence than his owne. He suffred therefore vnderunder Ponce Pilate, and so by the solemne sentence of the President,Ih. xviii.xxxviij. was reckened in the number of wicked doers: but yet not so, but that he was by the same iudge at the same time pronounced righteous, when he affirmed that he founde no cause of condemnation in him. This is our acquitall, that the giltynesse which made vsus subiect to punishment, is remoued vpō the head of the sonne of God. For this settyng of the one agaynst the other, we ought principally to holde faste, leaste we tremble & be carefull all our life long, as though the iuste vengeance of God dyd hang ouer vsus, which the sonne of God hath taken vponupon himselfe.
Byside that, the very manner of his death is not without a singular mysterie. The Crosse was accursed, not onelyonly by opinion of men, but also by decree of the lawe of God. Therefore when Christ was lyfted vp to the Crosse, he made hymselfe subiecte to the curse. And so it behoued to be done, that when the curse was remoued from vsus to him, we might be deliuered from all curse that for our sinnes was prepared for vsus, or rather dyd alredy rest vponupon vsus. Whiche thynge was also by shadowe expressed in the lawe. For the sacrifices and satisfactorie oblations that were offred for sinnes, were called Ashemoth: Whiche worde proprely signifieth sinne it selfe. By whiche figuratiue chaunge of name, the holy ghost meant to shewe, that they were lyke vntounto cleansyng playsters to drawe out to themselues, and beare the curse due to sinnes. But that same whiche was figuratiuely represented in the sacrifices of Moses, is in deede deliuered in Christ the original paterne of all ye figures. Wherfore he▪ to performe a perfect expiat…o,Esa. liij.v. &. xxi. gaue his owne soule to be an ashame, that is a satisfactorie oblation as the Prophete calleth it, vponupon the whyche our filt and punishement might be caste, and so cesse to be imputed to vsus. The Apostle testifieth the same thyng more playnely where he teacheth,ij. Cor. v.xxi. that he whiche knewe no sinne, was by his father made sinne for vsus, that we might be made the righteousnesse of God in him. For the sonne of God beyng most cleane from all faulte, dyd yet put vponupon him the reproche and shame of our iniquities, and on the other side couered vsus with his cleannesse.Rom. viij.iij. It semeth that he meante the same, when he speaketh of sinne, that sinne was condemned in his fleshe. For the father destroyed the force of sinne, when the curse thereof was remoued and layed vponupon the fleshe of Christ. It is therefore declared by this sayeng, that Christ was in his death offred vp to his father for a satisfactorie sacrifice, that the whole satisfaction for sinne beyng ended by his sacrifice, we might cesse to dread the wrath of God. Nowe is it playne,Es. liij.vi. what that sayeng of the Prophete meaneth, that the iniquities of vsus all were layed vponupon him, that is, that he entendynge to wype awaye the filthinesse of our iniquities, was hymselfe as it were by waye of enterchanged imputation, couered with them. Of this, the crosse whereunto he was fastened was a token, as the Apostle testifieth.Gala. iij.xiij. Deu. xxvij.xxvi. Christe (sayeth he) redemed vsus from the curse of the lawe, when he was made a curse for vsus. For it is wrytten: Accursed is eueryevery one that hangeth on the tree: that the blessynge of Abraham mighte in Christe come to the Gentiles. And the same had Peter respect vntounto, where he teacheth that Christ dyd beare our sinnes vponupon the tree.i. Pet. ij.xxv…. Bycause by the very token of the curse we doe more playnely learne that the burden wherewyth we weare oppressed was layed vponupon hym. And yet it is not so to bee vnderstanded, that he toke vponupon hym suche a curse, wherewith hymselfe was ouerloden, but rather that in takyng it vponupon him, he dyd treade downe, breake and destroye the whole force of it. And so fayth conceyueth acquitall in the condemnation of Christ, and blessyng in his beyng accursed. Wherefore Paule dothe not without a cause honorably report… the triumph that Christe obteyned to hymselfe on the crosse, as if the crosse whyche was full of shame, had ben turned into a Chariot of triumphe.Col. ij.xix. For he sayth, that the hande wrytyng whiche was against vsus, was fastened to the crosse, and the Princely powers were spoyled and led openly.Hebr. ix.xv…j. And no maruell: bycause (as the other Apostle testifieth) Christe offred vp hymself by the eternall spirit. And therupon proceded that turnynge of the nature of thinges. But that these thynges maye take stedfaste roote, and be throughly settled in our heartes, let vsus alwaye thynke vponupon his sacrifice and washyng. For we coulde not certainely beleue that Christe was the raunsome, redemption, and satisfaction, vnlesse he had ben a sacrificed hoste. And therefore there is so often mention made of bloud, where the Scripture sheweth the manner of our redemyng. Albeit the bloud of Christ that was shed, serued not only for sacrifice, but also in steede of washyng, to cleanse awaye our filthynesse.
It foloweth in the Crede, that he was dead and buried. Where agayne it is to be seene, howe he dyd euerye where putte hymselfe in our stede, to paye the pryce of our redemption. Death held vsus bound vnderunder his yoke, Christ in our stede dyd yelde hymselfe into the power of death,Heb. ij.ix. to deliuer vsus from it. This the Apostle meaneth where he wryteth, that he tasted of death for all men. For he by dyeng brought to passe that we shoulde not dye, or (whiche is all one) by his death he dyd redeme lyfe for vsus. But in this he differed frō vsus, that he gaue hymselfe to death as it were to be deuoured, not that he shoulde be swallowed vp with the gulfes of it, but rather that he shoulde swallowe vp it, of whyche we shoulde hauehave benne presently swallowed: that he gaue hymselfe to death to be subdued, not that he shoulde be oppressed wyth the power thereof, but rather that he shoulde ouerthrowe death whyche approched nere vsus, yea and had already beaten vsus downe and triumphed vponupon vsus.Heb. ij.xix. Finally, that by death he mighte destroye hym that had the power of death, that is the Deuell: and might deliuer them that by feare of death were all their lyfe longe subiecte to bondage. This is the fyrste fruite that his death dyd brynge vsus. An other is, that by enterpartenyng of hymselfe with vsus, he mortifieth our earthly membres, that they should no more hereafter vse their owne workes: and killeth our olde manne, that it shoulde no more liue and beare frute. And to the same purpose perteyneth his buriall, that we beyng partakers thereof, should also be buried to sinne.Gal. ij.xix &. ix.xiiii. For when the Apostle teacheth that we are graffed into the lykenesse of the death of Christe, and buried with hym to the death of sinne, that by his crosse the worlde was crucified to vsus, and we to the worlde, that we are dead together with him: he dothe not onelyonly exhorte vsus to expresse the example of Christes death,Col. iii.iii. but he declareth that there is suche effectualnesse in it, as ought to appere in all Christians, vnlesse they will make his death vnprofitable and frutelesse. Therefore in the death and buriall of Christe, there is offred vsus a double benefite to be enioyed, that is deliuerance from death, whereunto we weare become bonde, and the mortifieng of our fleshe.
But it is not meete to ouerpasse his goynge downe to the helles, wherein is no small importaunce to the effecte of redemption. For although it appeareth by the wrytynges of the olde fathers, that that parte whiche is read in the Crede was not in olde time so much vsed in the Churches: yet in entreatynge of the summe of our doctrine, it is necessarie that it hauehave a place allowed it, as a thyng that conteyneth a very profitable and not to be despised misterie of a right weyghty matter. And there are also some of the olde wryters that doe not leaue it out. Whereby we maye gesse, that it was after a certayne time added, and dyd not presently but by little and little growe in vse in the Churches. But this certaynely is out of question, that it proceded of the common iudgement of all the godly: For as muche as there is none of the Fathers that dothe not in his wrytynges make mention of Christes goyng downe to the helles, although after dyuerse manner of exposition. But by whome, or at what tyme it was firste added, maketh litle to the purpose. But rather in the Crede this is to be takē heede vntounto, that we therein certainely hauehave a full and in all poyntes perfect summe of our fayth, whereinto nothing maye be thrust, but that whiche is taken out of the most pure worde of God. Nowe yf any will not for precise curiositie admit it into the Crede, yet shall it streight waye bee made to appere playnely, that it is of so great importaunce to the summe of our redemption, that yf it be lefte out, there is loste a great parte of the fruite of the death of Christ. There are agayne some that thynke, that there is no newe thyng spoken in this article, but that in other wordes the same thing is repeted whyche was spoken before of his buriall: for asmuche as the worde Infernum, hell, is in the Scripture oftentimes vsed for the graue. I graunt that to be true whyche they allege of the signification of the worde, that Hell is oftentymes taken for the graue: but there are agaynste their opinion two reasons, by whyche I am easilye persuaded to dissent from them. For what an idlenesse were it, when a thynge not harde to vnderstande, hath ones ben set out in playne and easye wordes, afterwarde wyth darker implication of wordes rather to pointe toward it than to declare it. For when …wo maners of speakyng that expresse one thynge be ioyned together, it behoueth that the later be an exposition of the former. But what an exposition were this, yf a manne should saye thus: Whereas it is sayde that Christ was buried, thereby is meante that he went downe to hell? Agayne, it is not likely that such a superfluous vayne repetitiō could hauehave crepte into this abrigemēt, where in the chefe pointes of our faith are summarily noted in as fewe wordes as was possible. And I doubte not that so many as shall hauehave somewhat diligently weyed the matter it selfe, will easily agree with me.
Some expounde it otherwyse, and saye, that Christ went downe to the soules of the fathers that dyed in the time of the lawe, to carry them tidynges, that the redemption was performed, and to deliuer them out of the pryson wherein they were kepte enclosed: and to the profe herof they do wrongfully draw testimonies out of the Psalme,Psa. x.xvi. that he brake the brasen gates and yron barres. Agayne out of Zacharie,Zaca x.xi. that he redeemed them that were bounde, out of the pit wherin was no water. But whereas the Psalme speaketh of theyr deliuerances that in farre countrees are caste captiue into bondes, and Zacharie compareth the Babylonicall ouerthrowe, wherein the people was oppressed, to a drye pit or bottomlesse depth, and there withall teacheth that the saluation of the whole Churche is as it were a commynge out of the depe helles. I wote not howe it is come to passe, that they whiche came after, thought that there was a certaine place vnderunder the earth whereunto they hauehave fayned the name of Limbus. But this fable, although they were great authours, & at this day many do earnestly defende it for a truthe: is yet nothing els but a fable. For, to enclose the soules of dead men as in a pryson, is very childish. And what neede was it yt Christes soule shuld go downe the ther to set thē at libertie? I do in deede willingly cōfesse, yt Christ shined to them by the power of his spirit, that they might know that the grace which thei had only tasted of by hope, was then deliuered to ye world, And to this purpose may ye place of Peter be probably applied, where he sayeth, yt Christ came & preached to the spirites yt were in a dōgeon or pryson, as it is commonly translated.i. Pet. iij.xix. For the very processe of the text leadeth vsus to this, that the faithfull which were dead before that time, were partakers of the same grace that we were: bicause he dothe thereby amplifie the force of Christes death, for that it pearced euen to the dead, when the godly soules enioyed the presente sight of that visitation whiche they had carefully loked for: on the other side it did more plainely appere to ye reprobrate that they were excluded frō all saluation. But whereas Peter in his sayeng maketh no distinction betwene them, that is not so to be taken, as though he mingled together the godly and vngodly without difference: but only he meante to teache that generally they bothe had one common felyng of the death of Christ.
But concernyng Christes goyng downe to the helles, byside the consideracion of the Crede, we muste seke for a more certayne exposition, and we assuredly hauehave suche a one out of the worde of God, as is not only holy and godly, but also full of singular comforte. Christes death had ben to no effect, yf he had suffred only a corporall death: but it behoued also that he shoulde feele the rigour of Gods vengeance: that he might bothe appease his wrathe and satisfie his iuste iudgement. For which cause also it behoued that he should as it were hand to hande wrastle with the armies of the helles and the horrour of eternall death. We hauehave euen nowe alleged out of the Prophet that the chastisement of our peace was layed vponupon him:Esa. liij.v. that he was striken of his father for our sinnes, and broused for our infirmities. Whereby is meante, that he was put in the stede of wicked doers, as suretie and pledge, yea and as the very gilty persone himselfe, to able and suffer all the punishmentes that shoulde hauehave ben layed vponupon them: this one thyng excepted,Act. ii.xxiiij. that he could not be holden still of the sorrowes of death. Therefore it is no maruell yf it be sayde that he wente downe to the helles, sithe he suffred that death wherewith God in his wrathe stryketh wicked doers. And their exception is very fonde, yea and to be scorned, whyche saye, that by this exposition the order is peruerted, bycause it were an absurditie to set that after his buriall whyche wente before it. For after the settyng forth of those thynges that Christe suffred in the sighte of menne, in very good order foloweth that inuisible and incomprehensible iudgement whiche he suffred in the sight of God: that we shoulde knowe that not only the body of Christ was geuen to be ye price of our redemptiō, but that there was an other greater and more excellent price payed in this, that in his soule he suffred the terrible tormentes of a dāned and forsaken manne.
According to this meaning doth Peter say, that Christ rose againe hauyng loosed the sorrowes of death,…. ii.xx…i…. of whiche it was impossible that he should be holden, or ouercomme. He doth not name it simply death; but he expresseth that the sonne of God was wrapped in the sorrowes of death, whiche procede from the curse and wrath of God, whiche is the originall of death. For howe small a matte… had it ben, carelesly and as it were, in sporte to come forthe to suffer death▪ But this was a true profe of his infinite mercye, not to shunne that death whyche he so sore trembled at. And it is no doubte that the same is the Apostles meanyng to teache, in the Epistle to the Hebrewes, where he wryteth:Iob. v.vij that Christ was heard of his owne Feare: some translate it Reuerence or pietie, but how vnfitly, bothe the matter it selfe, and the very manner of speakynge proueth. Christ therefore prayeng with teares and mightye crye, is hearde of his owne feare: not to be free from death, but not to be swallowed vp of death as a sinner: bicause in yt place he had but oure persone vponupon him. And truely there can be imagined no more dredfull bottomlesse depth, than for a manne to fele himselfe forsaken and enstranged from God, and not to be heard when he calleth vponupon hym, euen as yf God himselfe had conspired to his destruction. Euen thether we see that Christ was throwen downe, so farre that by enforcement of distresse he was compelled to crye out:Ps. xxij.…i. Mat. xx…ij.x…. My God, my God, why hast thou forsaken me? For whereas some woulde hauehave it taken, that he so spake rather accordynge to the opinion of other, than as he felte in himselfe: that in no case probable, for asmuche as it is euident, that this sayeng proceded out of the very anguishe of the bottome of his heart. Yet doe we not meane thereby, that God was at any tyme his enemie or angry with him. For how coulde he be angry with his beloued sonne, vponupon whome his mynde rested?Vide Cyrill. lib. 2. de recta fide ad Regin. Or howe coulde Christ by his intercession appease his fathers wrath towarde other, hauynge him hatefully bente agaynst himselfe? But this is our meanyng: that he suffred the greuousnesse of Gods rigor, for that he beyng striken and tormented with the hande of God, did fele all the tokens of God when he is angry and punisheth.Lib. 4. de Trin. Whereupon Hylarie argueth thus, that by this goyng downe we hauehave obteyned this, that death is slaine. And in other places he agreeth with our iudgement,Lib. 1. & Lib. 3. as where he sayth. The crosse, death, and helles are our lyfe. Agayne in an other place. The sonne of God is in the helles, but manne is carried vp to heauen. But why doe I alledge the testimonie of a priuate manne, when the Apostle affirmeth the same, rehersing this for a frute of his victorie, that they were deliuered whiche weare by feare of death al their life long subiect to bondage? It behoued therefore, that he shal ouercōme that feare, that naturally dothe continually torment and oppresse all mortall men: whiche coulde not be done but by fightyng with it. Moreouer, that his feare was no common feare or conceiued vponupon a sclender cause, shall by and by more playnely appere. So by fightynge hand to hand with the power of the Deuel, with the horrour of death, with the peines of the helles it came to passe, that he both had the victorie of them, and triumphed ouer them, that we nowe in death shoulde no more feare those thynges, whiche our Prince hath swallowed vp.
Here some lewde menne, although vnlearned, yet rather moued by malice than by ignoraunce, crye out that I do a haynous wrong to Christ, bycause it was agaynste conueniencie of reason, that he should be fearefull for the saluation of his soule. And then they more hardly enforce this cauillation with sayeng, that I ascribe to the sonne of God desperation, whiche is contrarie to fayth. First they doe but maliciously moue controuersie of Christes feare and trembling, whiche the Euangelistes do so playnely report. For a little before that the time of his death approched, he was troubled in spirit, and passioneth wyth heauynesse, and at his very metyng with it, he began more vehemently to tremble for feare. If they say that he did but counterfait, yt is to foule a shift. We must therefore, as Ambrose trulie teacheth, boldly confesse the sorrowfulnesse of Christ, vnlesse we be a shamed of his crosse. And truely yf his soule had not ben partaker of peyne, he had ben only a redemer for bodies. But it behoued that he should wrastle, to rayse vp them that laye throwen downe. And his heauenly glorie is so nothyng appeired thereby, that euen herein gloriously shineth his goodnesse whyche is neuer sufficiently praysed, that he refused not to take our weakenesses vponupon him. From whense is also that comforte of oure anguishes and sorrowes, whiche the Apostle setteth before vsus: that this Mediatour dyd feele our infirmities, that he might bee the more earnestly bente to succour vsus in miserie. They saye: that that thynge whiche is euell of it selfe,Hebr. iiii.xv. is vnworthily ascribed to Christ. As though they were wiser than the spirit of God, whiche ioyneth these two thinges together, that Christe was in all thynges tempted as we are, and yet that he was without sinne. Therfore there is no cause that the weakenesse of Christ should make vsus afrayde, whereunto he was not by violence or necessitie cō pelled, but by mere louelove of vsus and by merciemercy was led to submit himselfe. And what so euer he of his owne will suffred for vsus, diminisheth nothyng of his power. But in this one poynte are these backebiters deceyued, that they do not perceyue in Christ an infirmitie cleane and free from all faulte and spot, bycause he kepte himselfe within the boundes of obedience. For whereas there can be founde no moderation in our corrput nature, where al our affections do with troublesome violence excede all measure, they doe wronge to measure the forme of God by that standard. But when man was in his vncorrupted state, then there was a moderation hauyng force in all his affections. to restrayne excesse. Wherby, he might well be that he was like vntounto vsus in sorrowe, dread, and fearefulnesse, & yet that by this marke he differed from vsus. Beyng so confuted, thei leape to an other cauillation, that though Christ feared death, yet he feared not the curse and wrath of God frō which he knew himself to be safe. But let the godly readers weye how honorable this is for Christ, yt he was more tēder and more fearefull than the most part of the very rascall sort of men. Theues & other euell doers do obstinately hast to death, many do wt haute courage despise it: some other do midly suffer it. But what constācie or stoute courage were it, for the sonne of God to be astonished & in a maner striken dead wt feare of it? For euen that whiche among the common sort might be accompted miraculous, is reported of him, that for vehemencie of griefe, very droppes of bloud did fal from his face. Neither did he this to make a shew to the eyes of other, but whē in a secret corner whether he was gone out of companie, he groned vntounto his father. And this putteth it out of all dout, ye it was needeful that he should hauehave Angels to come downe frō heauen to relieue him wt an vnwonted maner of cōforting. How shameful a tēdernesse, as I sayd, should this hauehave ben, to be so far tormented for feare of cōmon death, as to melt in bloudy sweate, and not to be able to be comforted but by sight of Angels? What? doth not that prayer thryse repeted, (Father,Mat. xxvi.…xxix if it be possible, let this cuppe departe from me) proceding frō an incredible bitternesse of heart, shewe that Christ had a more cruell and harder battell than with common death? Whereby appereth that those triflers agaynst whome I nowe dispute, doe boldly babble vponupon thynges that they knowe not, bicause they neuer earnestly considered what it is, or of howe great importance it is that we be redemed from the iudgement of God. But this is our wisedome, well to vnderstand how deere our saluation dyd cost the sonne of God. Now yf a man should aske me, if Christ went then downe to hell, when he prayed to escape that death: I answere, that then was the beginnyng of it: whereby may be gathered, how greuous and terrible tormentes he suffred, whē he knew himself to stand to be arrayned for our cause before the iudgement seate of God. But although for a moment of time, the diuine power of the spirit did hide it selfe, to geue place to the weakenesse of the fleshe: yet muste we know, that the tentation by felyng of sorrowe and feare was suche as was not agaynst fayth. And so was that fulfilled whiche is in the Sermon of Peter,Act. ij.xxiiij. that he could not be holden of the sorrowes of death, bycause when he felt himselfe as it were forsaken of God, yet he did nothyng at all swarue from the trust of his goodnesse. Whiche is proued by that his notable callyng vponupon God,… when for extremitie of peyne he cryed out, My God, my God, why hast thou forsaken me? For though he was aboue measure greued yet he cesseth not to call him his God, of whome he cryeth out that he was forsaken. Moreouer hereby is confuted as well the errour of Apollinaris, as theirs that were called Monothelites. Apollinaris fayned that Christ had an eternall spirit in stede of a soule, so that he was only but half a mā. As though he could cleanse our sinnes any other way, but by obeyeng his father. But where is the affectiō or will of obedience but in the soule? whiche soule of his we knowe was troubled for this purpose, to driue awaye feare, and bryng peace and quietnesse to our soule. Agayne, for confusion of the Monothelites, we see how nowe he willed not that thinge accordyng to his nature of manhode, whiche he willed according to his nature of godhed. I omit to speake howe he did subdue the aforesayd feare with a contrarie affection.Ioh. xii.xxvii For herein is a playne shewe of contrarietie. Father deliuer me from this houre. But euen herefore I came euen into this houre. Father glorifie my name. In whiche perplexitie yet was there no such outrage in him as is seen in vsus, euen then when we must of al endeuour to subdue our selues.
Nowe foloweth his resurrection from the dead, without which al that we hauehave hetherto, were but vnperfect. For sithe there appereth in the crosse, death, & buriall of Christ nothyng but weakenesse: faith must passe beyond all those thinges, that it maye be furnished with ful strength. Therfore although we hauehave in his death a full accomplishment of saluation, bicause by it bothe we are reconciled to God, and his iust iudgement is satisfied, and the curse taken awaye, and the penaltie fully payed: yet we are sayd to be regenerate into a liuing hope, not by his death,i. Pet. i.iii. but by his risyng agayne. For as he in risyng againe rose vp the vanquisher of death, so the victorie of our fayth consisteth in the very resurrection: but howe this is, is better expressed in the wordes of Paule.Rom. iiij.xxv. For he sayth, that Christ died for our sinnes, and was raysed vp agayne for our iustification: as if he should hauehave sayd: that by his death sinne was taken awaye, and by his risyng agayne righteousnesse was renewed and restored. For how could he by dy…ng deliuer vsus from death yf he himself had lyen still ouercōme by death? Now could he hauehave gotten victorie for vsus, if himself had ben vanquished in fight? Wherefore we doe so parte the matter of our saluation betwene the death and resurrection of Christ, that by his death we saye sinne was taken awaye and death destroied, and by his resurrection righteousnesse was repaired, and lyfe raysed vp agayne: but so that by meane of his resurrectoī, his death doth shewe forth her force and effect vntounto vsus. Therefore Paule affirmeth, that in his very resurrection he was declared the sonne of God, bycause then at last he vttered his heauenly power, whiche is bothe a cleare glasse of his godhed, & a stedfast staye of our fayth. As also in an other place he teacheth, that Christ suffred after the weakenesse of the flew,i. Cor. xiij.iiii Phil. iij.x. & rose againe by the power of the spirit. And in the same meaning, in an other place, where he entreateth of perfection, he sayth: that I maye knowe him and the power of his resurrection. Yet by and by after he adioyneth the fellowship with death. Wherw th most aptly agreeth that sayeng of Peter:i. Peter. i.xxi. that God raysed him vp from the dead and gaue him glorie, that our faith and hope might be in God: not that our faith beyng vpholden by his death should wauer, but that the power of God whiche kepeth vsus vnderunder fayth, doth principally shewe it selfe in the resurrection. Therefore let vsus remember, that so oft as mention is made of his death only, there is also comprehended that whiche properly belongeth to his resurrection: and like figure of comprehension is there in the word Resurrectiō, as oft as it is vsed seuerally without speaking of his death, so that it draweth with it that whiche peculiarly pe…teineth to his death. But for as much as by risyng agayne he obteyned the crowne of conquest, so that there should be both resurrection and life:i. Cor. xv.xvij therefore Paule doth for good cause affirme yt fayth is destroyed, and the Gospell is become vayne and deceitefull, if the resu…tion of Christ be not fastened in our heartes. Therfore in another place, after he had gloried in the death of Christ agaynste all the errors of damnation,Rom. viij.xxxiiij to amplifie the same he sayth further: Yea the same He whiche died, is risen vp agayne and nowe standeth a Mediatour for vsus in the presence of God. Furthermore as we hauehave before declared, that vponupon the partakyng of his crosse hangeth the mortificatiō of our flesh: so is it to be vnderstanded, that by his resurrection we obteyne an other commoditie whiche answereth that mortificatiō. For (sayth the Apostle) we are therefore graffed into the likenesse of his death,Rom. vi.iiij. that beyng partakers of his resurrection, we may walke in newnesse of life. Therefore in an other place: as he gathereth an argument of this that we are dead together with Christ,Col. iij.v. to proue that we ought to mortifie our members vponupon earth: likewise also, bicause we are risen vp with Christ, he gathereth thereupon that we ought to seke for those thinges that are aboue,Col. iij.i. and not those that are vponupon the earth. By which wordes we are not only exhorted to be raysed vp after the exāple of Christ, to follow a newnesse of life. But we are taught that it is wrought by his power yt we are regenerate into righteousnesse. We obteyne also a third frute of his resurrection yt we are, as by an earnest deliuered vsus, assured of our owne resurrection, of whiche we knowe that his resurrection is a most certaine argument. Whereof he disputeth more at large in the .xv. chapter of his first Epistle to the Corinthians. But by the waye this is to be noted, that it is sayd, that he rose agayne from the dead: in which sayeng is expressed the truthe bothe of his death and of his resurrection: as yf it had ben sayd, that he did bothe die the same death that other menne naturally doe dye, and receyued immortalitie in the same fleshe whiche he had put on mortall.
To his resurrection is not vnfittly adioyned his ascendynge into heauen. For although Christ beganne more fully to set forth his glorie and power by risyng agayne, for that he had nowe layed awaye that base and vnnoble estate of mortal life and the shame of the crosse: yet by his ascendynge vp into heauen only, he truely beganne his kyngedome.Eph. iiij.x Whiche the Apostle sheweth where he teacheth, that Christ ascended to fulfil al thinges Where in semyng of repugnancie he sheweth that there is a goodly agreement: bycause he so departed from vsus, that yet his presence might be more profitable to vsus, whiche had ben penned in a base lodgyng of the flesh, while he was conuersant in earth.Iohn. vij.xxxvij. And therefore Iohn, after that he had rehearsed that notable callyng, If any thirst, let him come to me, &c. By and by sayth, that the holy ghost was not yet geuen to the faythfull, bycause Iesus was not yet glorified. Whiche the Lord himselfe also did testifie to the Disciples,Iohn. xvi.vij. sayeng: It is expedient for you that I goe awaye. For if I doe not goe away, the holy ghost shall not come. But he geueth them a comfort for his corporall absence, that he will not leaue them as parentlesse, but will come agayne to them after a certayne manner, in deede inuisible, but yet more to be desired, bycause they were then taught by more assured experience, that the authoritie whyche he enioyeth, and the power whiche he vseth, is sufficient for the faithfull, not only to make them liue blessedly, but also to die happyly. And truely we see howe muche greater abundance of his spirite he then poured out, how much more royally he then aduaūced his kingdome, howe much greater power he then shewed, bothe in helpyng his, and in ouerthrowyng his enemies. Beyng therefore taken vp into heauē, he toke away the presence of his body out of our sight: not to cesse to be present with the faythfull that yet wandred in the earth, but with more present power to gouerne both heauen and earth. But rather the same that he had promised, that he would be with vsus to the ende of the worlde, he performed by this his ascendyng, by whiche as his bodye was lifted vp aboue all heauens, so his power and effectuall workynge was poured and spred abrode beyonde all the baundes of heauen and earth. But this I had rather to declare in Augustines wordes than mine owne.Traec…a. in. Euan. Ioha. 109. Christ (sayth he) was to goe by death to the right hande of the father, from whense he is to come to iudge the quicke and the dead: and that lykewyse in bodyly presence accordyng to the …ounde doctrine and rule of fayth. For in spirituall presence with them, he was to come after his ascension. And in an other place more largely and plainely: Accordyng to an vnspeakeable and vnuisible grace is that fulfilled whiche he had spoken:Ma. xxvii… xx. beholde I am with you all the dayes, euen to the ende of the worlde. But accordyng to the fleshe which the Worde toke vponupon him, accordyng to that that he was borne of the Uirgin, accordyng to that that he was taken of the Iewes, that he was fastened on the tree, that he was takē downe from the crosse, that he was wrapped in linen clothes, that he was layed in the graue, that he was openly shewed in his risynge agayne: this was fulfilled, Ye shal not alway hauehave me with you. Why so? bycause he was conuersant accordyng to the presence of his body forty dayes with his disciples,Act. i.iii. &. ix and they beyng in his companie, seyng him, not folowyng him, he ascended into heauen and is not here, for he sitteth there, at the right hande of his father: and is here, for he is not gone awaye in presence of maiestie. Therefore accordyng to the presence of his maiestie, we alwaye hauehave Christ: accordyng to the presence of his fleshe,Marc. xvi Heb. i.iij. it was truely sayd to his Disciples: but me ye shall not alwaye hauehave. For the church had him a few dayes accordyng to the presence of his flesh, but nowe she holdeth him by fayth, but seeth him not with eyes.
Wherfore, it by and by foloweth, that he is sittē downe at the right hande of his father: whiche is spoken by waye of similitude, taken of princes that hauehave theyr sitters by, to whome they commit their office to rule and gouerne in their stede. So it is sayd, that Christ, in whom the father will be exalted and reigne by his hand, was receyued to sit at his right hand: as yf it had ben sayd, that he was inuested in the dominion of heauen and earth, solemnely entred vponupon the possession of the gouernement committed vntounto him, & that he not only entred vponupon it, but also continueth in it till he come downe to iudgement. For so doth the Apostle expounde it,Eph. i.xx. Phi. ij.ix. i. Cor. xv.xxvii. Eph. iiii.xv. Act. ii.xxx. & iii.xxi when he sayth thus: The Father hath set him at his right hand, aboue all principalitie, and power, & strēght and dominion, and eueryevery name that is named not only in this world, but in the world to come, &c. He hath put althinges vnderunder his feete, and hath geuen him to be head of the church aboue althynges. Nowe you see to what purpose belongeth that sittyng, that is, that all creatures bothe heauenly and earthly maye with admiration loke vponupon his maiestie, be gouerned with his hande, beholde his countenance, and be subiect to his power.Heb. i.vii. And the Apostles meane nothyng els, when they so oft rehearse it, but to teache, that all thinges are lefte to his will. Therefore they thinke not rightly, which thinke that blessednesse is only meant by it.Act vii.lv… And it forceth not, that in the Acres, Stephen testifieth that he saw him standing, bicause we speake not heare of the gesture of his body, but of the maiestie of his dominion: so that to Sitte is nothyng els, but to be chiefe iudge in the heauenly iudgement seate.
Hereupon doth faith gather manifolde frute: For it learneth, that the Lord by his ascendyng into heauen, hath opened the entrie of the heauenly kingdome, whiche before had ben stopped vp by Adam. For when he entred into it in our flesh as in our name, therupon followeth that whiche the Apostle sayth,Eph. ii.vi. that we doe alredy in him after a certaine manner sit in heauen. For that we doe not with bare hope loke for heauen, but alredy in our head we possesse it. Moreouer fayth perceyueth that he sitteth with his father to our great benefit.Zachr. vii.xiv. &. ix.xi For he is entred into a …anctuarie not made with handes, and there appereth before the face of the Father a continuall aduocate and intercessor for vsus: he so turneth the fathers eyes to his righteousnesse, that he turneth them awaye from our sinnes:Rom viii.…xxxiiii. He so reconcileth his minde vntounto vsus that by his intercession he prepareth vsus a waye and passage to his throne, fillyng it with grace and mercifulnesse, which otherwise wold hauehave ben full of horrour to wretched sinners. Thirdly, fayth conceyueth his power, wherein consisteth our strength, might, welth, and glorieng agaynst the helles.Eph. iiii.vi. For ascendyng into heauen he led captiuitie captiue, and spoilyng his enemies he enriched his people, and dayly filleth them with heapes of spirituall richesse. He sitteth therefore on hye, that from thense pouryng out his power vntounto vsus, he maye quicken vsus to a spiritual life, sanctifie with his spirit, and garnish his church with the diuerse giftes of his grace, preserue it safe agaynst all hurtes by his protection, restrayne with the strength of his hand the ragyng enemies of his crosse and of our saluation:Psa. …x.i. finally, holde all power bothe in heauen and in earth, till he hauehave ouerthrowen all his enemies whiche are also our enemies, and made perfect the bildyng vp of his Church. And this is the true state of his kingdome: this is the power that his father hath geuen him, till he make an ende of the laste act, when he cometh to iudge the quicke and the dead.
Christ doth in deede here shewe to them that be his, plaine proues of his power present amonge them: but bicause vnderunder the basenesse of flesh his kingdome doth in a manner lie hidden in earth, therefore for good cause is fayth called to thinke vponupon that visible presence, which he will openly shew at the laste day.Act. i.xi. For he shal in visible forme come downe from heauen, euen such as he was seen to goe vp: and he shall appere to all men with vnspeakeable maiestie of his kyngdome,Mat. xxiiij xxx. with bright glistryng of immortalitie, with infinite power of godhed, with a garde of Angeles. From thense therefore we are bidden to loke for him to come our redemer at that day, whē he shall seuer the Lambes from the Goaste, the chosen from the forsaken: and there shal be none of all, eyther the quicke or the dead, that shall escape his iudgement. For from the furthest corners of the world shal be heard the sounde of the trompet,Mat. xxv.xixi i. Thes. iiii.xvi. wherwith all shal be called to his iudgement seate, both they that shalbe founde alyue at that daye, & they whome death hath before taken out of the companie of the quicke. Some there be that in this place expoūd the wordes of the Quicke and the dead otherwise: and we see that some of the olde wryters dyd stick in doubte vponupon the constructiō of this article. But as the aforesayd meanyng is plaine & easy to perceyue: so doth it better agree with ye Crede which is euidēt that it was written accordyng the capacitie of the cōmon people. And herewith nothyng disagreeth that whiche the Apostle affirmeth,Hebr. ix.xvij. that it is apointed to all men ones to die. For although they whiche shall remayne in mortall life at the last iudgement, shall not dye after a naturall manner and order: yet that change whyche they shall suffer, bycause it shalbe like a death, is not vnproprely called death. It is in deede certayne,… that not all shall slepe, but all shalbe … meaneth that▪ In one moment their mortall life shall perish … be swallowed vp and be vtterly transformed into a newe nature. This perishyng of the fleshe no man can denye to be a death: and yet in the meanetime it remayneth true, that the quicke & the dead shalbe summoned to the iudgement:i. The. ii….xvi. bicause the dead that are in Christ shal first rise, and then they that shall remayne and beliuyng, shall with them be sodenly taken vp into the ayre to meete the Lord. And truely it is likely that this article was taken out of the sermon of Peter,Act. x.xlij. ii. Ti. iiii.i whiche Luke reciteth, and out of the solemne protestation of Paule to Timothee.
Hereupon ariseth a singular comforte, when we heare that he is iudge, whiche hath alredy apointed vsus parteners wt him in iudging: so far is it of, that he will goe vp into the iudgement seate to condēne vsus. For how shuld the most mercyfull prince destroy his owne people? how should the head scatter abrode his owne membres? how should the patrone condemne his owne clyentes?Roma. v.xxxiii. For yf the Apostle dare crie out, that while Christ is intercessour for vsus, there cā none come forth that can cōdemne vsus: it is much more true, that Christ himself beyng our intercessour, will not condemne them whome he hath receyued into his charge and tuition. It is truely no small assurednesse, that we shalbe brought before no other iudgement seate, but of our owne redemer, from whome our saluation is to be loked for: moreouer that he whiche nowe by the Gospell promiseth eternall blessednesse, shall then by sittyng in iudgement performe his promise.Ioh. v.xxij. Therefore to this ende the father hath honored the sonne, in geuyng him al iudgement, that so he hath prouided for the consciences of them that he his, tremblyng for feare of the iudgement. Hetherto I hauehave folowed the order of the Apostles Crede, bycause whereas it shortly in fewe wordes cō teyneth the chiefe articles of our redemption, it maye serue vsus for a table, wherein we do dinstinctly and seuerally see those thinges that are in Christ worthy to be taken heede vntounto. I call it the Apostles Crede, not carefully regardynge whoe were the author of it. It is truely by great consent of the olde wryters ascribed to the Apostles, eyther bycause they thought that it was by cōmen trauaile written and set out by the Apostles, or for that they iudged that this abridgement beyng faythfully gathered out of the doctrine, deliuered by the handes of the Apostles, was worthy to be cōfirmed with such a title. And I take it for no doubt, that whēse so euer it proceded at the first, it hath euen from the first begynnyng of the church, and from the very time of the Apostles, be vsed as a publike confession, and receyued by consent of all men. And it is likely that it was not priuately written by any one man, for asmuch as it is euident that euen frō the farthest age it hath alwaye continued of sacred authoritie and credit among all the godly. But that thing whiche is only to be cared for, we hauehave wholly out of controuersie, that the whole Historie of our fayth is shortly and well in distinct order rehersed in it, and that there is nothyng conteyned in it that is not sealed with sounde testimonies of the Scripture. Which beyng vnderstanded, it is to no purpose either curiously to doubte, or to stryue with any mā, whoe were the author of it: vnlesse parhappe it be not enough for some man to be assured of the truthe of the holy ghost, but if he do also vnderstād either by whose mouth it was spoken, or by whose hande it was written.
But for asmuche as we do see, that the whole summe of our saluation, and all the partes thereof,Act. iiij.xii. are comprehended in Christ, we must beware, that we do not drawe awaye from him any part therof be it neuer so litle. If we seke for saluatiō, we are taught by the very name of Iesus,i. Cori. i.xxx. Hebr. xii.xvii. that it is in him. If we seke for any other giftes of the spirit, they are to be found in his anoynting. If we seke for strength, it is in his dominion: yf we seke for cleannesse, it is in his conception: yf we seke for tender kindnesse, it sheweth it selfe in his byrth, whereby he was made in all thinges like vntounto vsus, that he might learne to sorrowe with vsus: yf we seke for redemption, it is in his passion: yf we seke for absolution,Gala. iij.xiii. it is in his condemnation: if we seke for release of the curse, it is in his crosse: yf we seke for satisfaction, it is in his sacrifice: yf we seke for cleansyng, it is in his bloud: yf we seke for reconciliation, it is in his goyng downe to the helles: if we seke for mortification of the fleshe, it is in his buriall: yf we seke for newnesse of lyfe, yt is in his resurrection: yf we seeke for immortalitie, yt is in the same: if we seke for the inheritance of the kingdome of heauen, it is in his entrance into heauen: if we seke for defense, for assurednesse, for plentie and store of all good thinges, it is in his kingdome: if we seke for a dredlesse lokynge for the iudgement, it is in the power geuen to him to iudge. Finally, sithe the measures of all sortes of good thinges are in him, let vsus draw thense and from no where els, euen till we be full withall. For they whiche, beyng not content with him alone, are carried hether and thether into diuerse hopes, although they hauehave principall regard to him, yet euē in this thei are out of the right way, that they turne any parte of their knowledge to any other where. Albeit such distrust can not crepe in, where the abundance of his good giftes hath ones ben well knowen.