contemners of so great long suffering patience and so shal drowne sathan as Pharaoh with all his armie in euerlasting destructiō but he shal bring in his confiderats fully deliuered from al tyrannie of the wicked into that same true heauenly inheritance as into the lande of promise to which Paul would haue vs to loke whē he saith as often as ye shall eat of this bread drinke of this cup ye shal shew forth the Lords death vntil his comming againe Why the comming of Christ is not so feareful vnto the faithful FIrst the cause doth cōfort the faithful for which he shal come to iudge Now the chiefe end of the cōming againe of Christ to iudgement is the glorifying of the Church that is to say that sinne and death being fully ouercome and the enemies of the kingdome being adiudged by the iust iudgemēt of Christ to euerlasting paine and so all offences and impediments remoued which did let the glory of the sons of God God might appeare without any let fully perfectly glorious in his saints Eph. 5.1 Cor. 15. Christ setteth this same cause or rather ende scope before our eyes whilest he calleth that day the day of redemption Secondly the very person of the iudge doth take frō vs al feare For euen for this cause the father hath deliuered al iudgmēt to the son as he is the sonne of man that he might make our consciences quiet take from vs all terror of condemnation Ioh. 5.22.27 Both because that now we beleeue that he shall be iudge and also because we shal behold him with our eyes in whose body our sinnes are cleansed and all the curse taken away Heb. 9.28 Tit. 2.13.14 Last of al the commandement promise of Christ doth free deliuer vs frō al feare The cōmandement is plaine in Luk. 21. Whē ye shal see these thinges come to passe be of good comfort lift vp your heades Math. 24. It shall come to passe that yee shall heare of wars and rumors of warre but see that yee he not troubled for these things must be The promise is plaine in third of Ioh. He that beleeueth in the son is not iudged or cōdēned And cap. 5.24 1. Thes 4.14.17 cap. 5 ver 9.10 Ioh. 17. ver 22.24 yea let that promise be cōsidered which is in 1. Cor. 6. doe yee not knowe that the sainctes shall iudge the worlde And a little after bee yee ignorant that it shall come to passe that wee shall iudge the Angels And surely seeing all the Articles of the faithe are deliuered for our consolation it must needes be that this article also of iudgement is deliuered not to shake but to confirme and establishe our faith Howe we ought to make our selues readie to iudgement WE must prepare our selues to the iudgement of Christ by faith and a good conscience that is to say by a faith which leaneth vppon a fast and sure foundation and by the fruites of faith which doe beare witnesse of it and with which it is exercised Nowe the foundation of faith is not our merite neither in whole nor in part but of Christ alone who deliuereth vs from the wrath to come 1. Thess 1. For no man can lay any other foundation then that which is laide alreadie to wit Iesus Christ 1. Cor. 3. The which also is manifestly vnderstood by the wordes of the iudge himselfe For first he saith Come ye blessed of my heauenly father Nowe wee are not blessed by or in our selues but by Christ by whome we are both deliuered from the cursse and also adopted to be sonnes of the meere good will and free purpose of God Galat. 3. Ephesi 1.2 The iudge further addeth Possesse for an inheritance the kingdome prepared for you from the beginning of the worlde If an inheritance then no merite If prepared from the beginning of the worlde then not gotten by vs which yet were not And these things concerning the foundation wherevppon our faith leaneth Nowe after that I am assured through faith that I am one of the sheepe of Christ which he hath redeemed not with golde and siluer but with his owne blood I must endeuour that I may haue those same markes where with by his spirite hee is wont to marke his sheepe to wit fruits worthie repentance which are that I feede Christ being hungrie and giue drinke vnto him being thirstie in his mēbers that I receiue Christ by hospitalitie in strangers c. But the faithfull rest not vppon these workes of thankefulnesse like as also they shall say in the iudgement Lord when saw we thee hungrie and thirstie and gaue meate drinke vnto thee But they shall onely reste vppon Christ who is made vnto them of God wisedome righteousnes sanctification and redemption 1. Cor. 1. To these fruites and exercises of faith belong sobrietie calling vpon the name of God and watchfulnesse For it is a precious deceit of sathan whilest he persuadeth men that that same iudgement is yet farre off or that there is no neede euerie houre or moment to looke for it when as notwithstanding the comaundement of Christe and the doctrine of the Apostles require speciall watchfulnesse Luke 21. Matth. 24. verse 44.45 1. Thessa 4. vers 15.17 and chapter 5. verse 1.2 1. Pet. 3. Besides these the looking for iudgement doeth admonish the faithful that aboue all thinges they take heede vnto themselues least they defile their bodies or their soules with the idolatrie of Antichrist or with the like that they vnderprop their mindes with patience concerning which matter there are extant graue admonitions Mat. 24. ver 24.25 Apo. 14. ver 7.7.11.12 chap. 18. ver 4. To conclude wee must keepe a good conscience in al things euen vntil the Lord shal come who shall make manifest the secretes of darkenes shal lay open the coūsels of the hart 1. Cor. 4.5 So Paul saith Act. 24. In this therefore I exercise my selfe that alwayes I may haue a conscience without offence before God and men THE THIRDE part of the Creede I beleeue in the holy Ghost Testimonies out of the Prophets and Apostles Ioel 2.28 And it shall come to passe afterward I will power out my spirit vpon all flesh your sonnes your daughters shal prophecie your olde men shall dreame dreames and your yong men shal see visions yea and vppon the seruants and maidens in those days I will powre out my spirit and I will shewe wonders in the heauen in the earth blood fire pillers of smoke the sonne it selfe shal be turned into darkenes the moone into blood before the great terrible day of the Lord come And further it shal come to passe that whosoeuer shall cal vpon the name of Iehovah shall be saued for in Mount Syon and Ierusalem shall be deliuerance as the Lorde hath saide and in the remnant whome the Lorde shall call Actes 2.16.17 But this is that which was spoken by the Prophet
vs and through his efficacie or operation whereby as the king of his Church he first bringeth our heartes to the knowledge of their euill and to the consideration of the diuine righteousnesse and createth in them the studie of reconciling themselues to God and conuerting them to his wil. Now afterwards things thus set in order he offreth the worde of reconciliation and engendreth faith in them through which he communicateth himselfe after whom they thirst vnto them to this ende that hauing obtained through his merite iustification they may vse it to the euerlasting peace of their conscience and may dayly also through his spirit be restored and builded vp Lastly he exhorteth those that are reconciled and thus endowed with his spirit to bring forth workes worthy those that repent to the ende that the glory of their king may shine in them Rom. 8. ver 29 30. These degrees in the administration of the kingdome of Christ and of his new couenaunt the Lord comprehendeth in that same speach to Paule when he saith that thou mayst open their eyes that is done when through the working of that king Christ their conscience is illuminated through the holy Ghost For it is he that maketh his ministerie effectuall so as they knowe both themselues and their sinnes and againe God his holynesse and righteousnesse to which they must be conformable that through faith turning vnto him they may receaue in Christ a double benefite forgiuenes of their sinnes a lot amongest the sanctified who daily studie Christ exhorting them to bring forth the worthy fruites of repentance For whom he hath chosen those also hath he called whom he hath called those also hath he iustified whom he hath iustified those also he hath glorified First therefore let vs see how Christ our king by calling into his kingdome doth engender in men a desire of being reconciled to God then how he offreth vnto them the forgiuenes of their sinnes or rather the free grace of reconciliation and iustification and therewithall how he beginneth their restoring to euerlasting life and glory how daily he setteth it forward and at length in the worlde to come doth fully finish the same How Christ the King engendreth in his elect the studie of reconciling themselues to God and howe he preserueth and encreaseth in them which are reconciled the studie of holding that reconciliation CHrist the King doth engender in his elect the studie of reconciling them selues to God first of all by shewinge that all men are vnder sinne and in the kingdome of darkenes especially because that when all men haue the knowledge of God naturally engraffed in them and the worke of the lawe by nature written in their heartes and by the thinges created are constreined to knowe God notwithstanding doe not glorifie him but doe sinne contrarie to the lawe of nature Rom. 1. The which thing they witnes in their deedes and their owne conscience doth conuince their thoughtes either accusing or excusing them Againe by vncouering all and euerie of their wickednesses and in accusing them by the lawe written and by the threatninges which are manifest euerie where throughout the whole prophetes many wickednesses also being heaped together as plainely may be seene in the Epistle to the Romaines Chap 3. vers 9 10 11 12 13 14. And also by shewing that this is the vnchangeable will of God whereby he will not onely that all men be conformed to the lawe of nature but also to the lawe written otherwise that he will so long accounte them for sinners and enemies til they be conuerted and through faith be reconciled vnto God Iohn 3 vers 36. Rom. 5. vers 10 11. Secondly by shewing what a great euil sin is Such and so great an euil sin is that it deserueth the euerlasting destruction of mā yea verily so great an euil that it cannot by the euerlasting destruction of man be cleansed Wherevppon it foloweth that sinne is a greater euill then mans euerlasting damnation seeinge that the damned cannot by euerlasting paines cleanse or ouercome so greate an euill To conclude it is so greate an euill to haue offended the maiestie of God but with one sinne that the destruction of all creatures were a lesse euill For certainly neither the destruction of all creatures yea if they shoulde be brought to nothing were a sufficient price for the cleansing of one onely sinne which could not otherwise be cleansed but by the death of the sonne of God Thirdly by shewing that the nature of God is righteous and therefore that it doth accurse all sinners to wit as well theire bodies as soules as well in this worlde as in the world to come Deut. 28. vnlesse reconciliation be made For so immutable is this righteousnes of God and will to iudge sinnes that not so much as one sinne amongst so many thowsandes which dayly are committed shall escape vnpunished For either it is punished in vs or els in Christ in Christ it is once perfectly punished so that we repent and amende and beleeue in him in our selues it shal be punished if we haue an vnbeleeuing hearte and such a a one as cannot repent as Christ saith verily I say vnto you that men shall make accounte for euerie idle word in the day of iudgement Also if this be done in the green wood what shal be done in the dry 1. Peter 4. verse 17 18. To be short god is so righteous and so great an euil is sin that euen when he doth forgiue sinnes he doth not yet alowe them and that he may shew this thing he doth chastise them in those that are conuerted yea after the forgiuenes thereof with most sharpe scourges as in Dauid yea after God had spoken vnto him by Nathan the Prophet The lord hath taken from thee thy sins We see by how sharpe whips he declared that he did not allow the sin of Dauid 2. Sam. 12. ver 11.12.13 also 2. Sam. cap. 24 vers 10.12 Fourthly by setting forth the execution of the righteousnes iudgment of God against the impenitent vnbeleeuing First in the examples which he hath exercised dayly doth exercise aswel in the wringing terrors of cōscience wherwith the vnrepētant are afflicted as also in those same temporal punishments which although they be great yet are the onely signes of the wrath of God to come farre greater yea most great For like as the patience gentlenes of God is greater then the gentlenes of al creatures so also his wrath doth exceede the wrath of al creatures Secondly by setting before their eyes the day of this wrath or the euerlasting iudgement as the scripture doth often times set the same aswel before the eyes of the faithful as of the vnfaithful By these the like reasons meanes taken out of the word of god Christ the king doth engēder in the ministerie of the word through his spirite in thē whō he hath first called that same study of recōciling themselues vnto God
2. verses 9.10 wherefore God lifted him vp on high hath giuen him a name which is aboue euery name That at the name of Iesus euery knee should bowe both of things in heauen and things in earth and things vnder the earth And that euery tongue should confesse that Iesus Christ is the Lorde to the glory of God the father See the first to the Corinth From thence he shall come to iudge both the quicke and the dead 1. vers 2. Acts 9. vers 14. He hath power to iudge both the quicke and the deade and so he is priuie to all the thoughts sayings and doings of men and not onely that but also he is most iust and mightie to execute sentence 1. Cor. 4.5 Iudge nothing before the time vntill the Lorde come who will lighten thinges that are in darkenes and make manifest the counsells of the heartes Io. 5. He hath giuen all iudgement to the sonne that all may honour the sonne euen as they honour the father Mat. 3. His fanne shal be in his hande and he shall purge his floore and gather his wheate into his garner but will burne vp the chaffe with vnquenchable fire To discerne hypocrites from the faithfull is the onely worke of God and to gather these into heauen and to thrust downe the other into euerlasting fire is also the onely worke of God The holy ghost also in whom we beleeue I beleeue in the holy Ghost Christ himselfe giueth which is a notable testimonie of his euerlasting godhead Ioh. 1. vers 23. This is he that baptiseth with the holy ghost Acte 2. compare the 17. verse I will powre out saith God of my spirite c with the. 33. vers He hath shed foorth this which you now behold and see Iohn 16. verse 7. and cap. 20. vers 22. He hath chosen vnto himselfe a catholique or an vniuersall Church The holy Catholique Church from among all mankinde Iohn 13.16 I know whom I haue chosen and in the 15. chapter You haue not chosen me but I haue chosen you that ye goe and bring forth fruite and that your fruite remaine Also in the 10. Chap. vers 16. and Chap. 11 vers 52. He was present with this Church euen from the beginning as the euerlasting king and priest thereof Heb. 13. vers 8. Christ yesterday to day for euer Also the 1.3 vers 19.20 and the 1. Cor. 10. Thou art a priest for euer after the order of Melchisedeck and Heb. 7. ver 3. To this church from the beginning he reuealeth the father himselfe Mat. 11. No mā knoweth the father but the sonne and to whom soeuer the sonne will reueale him Also 1. Pet. 1. vers 11. He quickeneth this Church from euerlasting death Io. 5. vers 25. He will haue his Church holy vnto him and separated from idolaters and from those which professe not faith and repentance and therefore he directly opposeth the worshippe of himselfe in the Church against the worshippe of false Gods 1. Cor. 10 14. My beloued fly from idolatry that I may speake more wisely Iudge you what I say The cuppe of thankesgiuing whereby we giue thankes is it not the communion of the bloode of Christ And a little after Vers 19 20. What therfore do I say that the Idol is any thing or that which is sacrificed to Idols is any thing yea this I say that that which the Gentiles sacrifice they sacrifice to diuels not to God and I would not that you should haue felowship with diuels Ye cānot drinke the cup of the Lord the cup of diuels ye cānot be partakers of the Lords table of the table of diuels Do we prouoke the Lord to anger Are we strōger then he The communion of Sainctes He communicateth himselfe with the Sainctes that is with all the elect and he dwelleth in them howsoeuer they are throwne out of the world Iohn 14 vers 23. I and the father will come and make our abiding with him And in the 15 chap. vers 1.4 Also 1. Cor. 12. ver 12. For as the body is one and hath many members and all the members of the body which is one though they be many yet are but one body so is Christ Ephe. 3. That Christ may dwell in your hartes through faith Gala. 2. vers 20. Now I liue no more but Christ liueth in me Also Iohn 17. vers 23. and 26. He entreth into league and fellowship with the Church by the ministerie of the word and sacramentes he is present with it euen from the beginning of the world and remaineth present vnto the end 1. Cor. 10. Let vs not tempte Christ as some of them tempted and were destroyed of Serpentes Also 1. Pet. 1. vers 11. Matt. 28. Loe I am with you alwaies to the ende of the world He instituted baptisme the seale of the couenant and would haue vs no lesse baptised in his name then in the name of the father of the holy ghost making promise of saluation to them that beleeue and are baptised Matt. 28. vers 19. Mar. 16. vers 16. Collo 2. verse 9 10 11. Acte 8. vers 16. and chap. 19 vers 5. Now it is both blasphemie to be baptised in the name of any creature and it is onely proper vnto God to make promises of saluation and to fulfill them Wherefore also Christ is he which baptiseth with the holy ghost Mat. 3 verse 11. Act. 2. vers 18 32. He instituted the sacrament of thankesgiuing for the diuine worship of himselfe in the place of the Paschall as he saith Do this in remembrance of me Wherefore also Paule calleth it the cuppe of thankesgiuing whereby we giue thankes And concerning the seale of the newe Testament he speaketh thus This is the newe Testament in my blood Now it is the same Lord or Hoastes that had promised a newe Testament who confirmeth the selfsame by his death Ierem 31. vers 33. and Hebrewes 9. vers 17. The forgiuenes of sinnes which he not onely deserueth by his death but also giueth by his owne power is also a notable testimonie of the Godhead of Christ I beleeue the forgiuenes of sins For he iustifieth all his elect from the beginning of the world Act. 15. vers 10.11 Whie tempte ye God laying a yoake vpon the Disciples neckes that neither our fathers nor we were able to beare but by the grace of our Lord Iesus Christ we beleeue to be saued euen as they doe Iohn 8. vers 56. Psal 110. The Lord hath sworne and will not repent him Thou art a Priest for euer after the order of Melchisedeck By and for this Priest were sinnes alwaies forgiuen to the beleeuers Now that he doth forgiue sins by his owne power he confirmeth by a miracle Matt. 9. But that you may know that the sonne of man hath auctoritie in earth to forgiue sinnes then he saith to the man sicke of the palsey Arise take vp thy bed and go
of Christ For it is the proceeding of his death The first fruit therefore of this article is the cōfirmation of our faith that wee doubte not Christ being deade in deede and buried for vs that he was so farre foorth humbled that neyther death nor buriall can hurte vs forasmuch as the wrath of the father is truely and and indeede pacified For euen like as Ionah who was a figure of Christ being once cast into the sea the storme ceased and a great calme followed euen so Christe foretolde that hee shoulde be cut of frō the number of those that liued and should be placed in the heart of the earth that he might reconcile the father vnto vs being angrie for our sinnes Which thing forasmuch as Christ the mediatour of the couenaunt hath in deede fulfilled as is contayned in this article wee doe worthilie beleeue it And this in deede is the firste fruite of Christ his buriall The seconde This article also maketh to repentaunce and amendement of life For like as Christ deade by sinne resteth in the graue so wee by the vertue of that communion which wee haue with Christ deade and buried wee ought altogether to esteeme our olde man by the power of faith and by the testimonie of Baptisme to be buried together with Christ that true rest being restored to our consciences wee maye rest from our workes that is from our sinnes and so beginne heere that euerlasting Sabbaoth vntill by the vertue of Christe it bee fully accomplished in vs. So Paule when hee sayde in the 6. to the Romanes that wee are baptised into the death of Christ hee by and by addeth that wee are also buried with Christ by baptisme into death to witte that hee might expresse that by the vertue of that communion wee haue with Christe it is brought to passe in a continuall course and proceeding that wee mortifie our olde man And besides these principall endes and fruites whereof we haue spoken this is also to be added that buriall is an euident signe that Christ was deade in deede Vpon his death depended satisfaction for sinnes and therefore it behoued that to be most certaine and no place to be left of doubting Nowe all doubtinge of his death is taken away when he was buried as other dead men are and that according to the scriptures Isay 53. vers 9. Notwithstanding the principall and proper endes are those wee haue before mentioned He descended into hel Testmonies out of the Prophets and Apostles SAint Peter citeth the 16 Psalme in the second of the Acts of Christ his descending into hell saying This man being deliuered by the determinate counsell and foreknowledge of God after you had taken with wicked hands you haue crucified and slaine whom God hath raised vp loosing the sorrowes of death because it was impossible that he should be holden of it For Dauid saith concerning him I beheld the Lord alwaies before mee For he is at my right hande that I should not be shaken Therefore did my hearte receiue comfort and my tongue reioysed and so my flesh doth rest in hope Because thou shalt not leaue my soule in hell nor suffer thine holy one to see corruption Thou hast made the waies of life knowne vnto mee and thou shalt replenish me with gladnesse in thy sight Of the false vnderstanding of this article where also is entreated of Lymbus and of the first beginning of the error thereof THat it followeth in the Creede that Christe descended into hell shal we say that it hath hath this sense that Christ descended into Lymbus in which place there is neither ioie nor sorrowe that he might deliuer the fathers from thence or els that he descended into the place of the damned No not so For first it is euident that the fathers also before the death of Christ had ioye and comfort as it appeareth Luk. 16. in Abraham and Lazarus Besides that the word Hell is not taken for Lymbus in any place of the scripture Nowe the beginning of the error concerning Lymbus is that many thought and yet doe thinke that sinnes were not forgiuen before that Christ suffered And the passion of Christ had his effect and power from euerlasting For Christ yesterday and to day for euer and the same world without end Hebr. 13.8 And Paule to the Romanes 4. defineth iustification by Dauid Blessed are they whose iniquities are forgiuen Therefore in the time of Dauid before Christ had suffered sinnes were forgiuen by confidence and trust in that sacrifice of Christ to come And in the same Chapter he saith that we obtaine happines and remission of sinnes by no other meanes then whereby Abraham obtained it who is the father of all beleeuers So Math. 8. Many shall come from the East and from the West and shal sit with Abraham Isaack and Iacob in the kingdome of Heauen Seeing therefore that this same errour preuaileth against the Scripture that the Fathers had not remission of sinnes before Christ suffred from thence sprang this other errour concerning Lymbus For it was too harde to thrust the fathers downe into hel because as they cōfesse there is no redēption out of hel to place them in euerlasting felicitie they dust not because Christ hauing not yet suffered they thought their sinnes were not yet forgiuen They found out therfore a middle place in which there was neither felicitie nor sorrowe which in the schooles they called Lymbus as if they should say the porch of hell And so the diuell endeuoured to darken the greatnes of the efficacie of Christes sacrifice whiles he denied that the Fathers had remission of sinnes in the olde Testament by faith in the sacrifice to come and therefore he deuised vnto them Lymbus euen like as hee faigned Purgatorie for those faithful ones who were dead after the suffering of Christ That to the same ende also the power of cleansing from sinnes might be withdrawen from the passion of Christe against the manifest worde of God I. Iohn 1.7 2. Neither is it to be suffered in any case that we say that Christe descended into hell that is to the place of the damned that there he should ouercome death and the diuel for vs or that he should suffer any newe tormentes for that he both ouercame Sathan by his death and after death suffered no more sorrowes by which he should deliuer vs from the power of Sathan the Epistle to the Hebrues doth witnes chapter 2. That he might by death abolish him which had the power of death that is the diuel might set as many free as by the feare of death throgh al their life were subiect vnto bondage Also to the Coloss 2.14.15 And Luke the Euangelist witnesseth that he deliuered vp his spirite to the keeping of his father Neither can it fitly be taken of the shewing forth of the victorie of Christ in hell for that belongeth to that exaltation which at length he began in his resurrection nowe the descending of Christe
into hell pertaineth to his humiliation as Peter expressely in the second of the Actes teacheth by Dauid These thinges many of the auncient fathers more diligently waying thought that hell was to be taken here simply for the graue But if it had beene no other thing it had not beene needefull that the same should be repeated in the articles more darkely that before nowe was spoken more clearely Of the true meaning of this article He descended into hell THere is no doubt but that the descending of Christ into hell is the lowest and extreamest degree of Christs humiliation wherby he hath humbled himselfe for vs and as it were put off his glorie making himselfe of no reputation Acts 2. Now we must see what manner of humiliation that is by the thinges that are signified by his descension into hel The significations are these hel signifieth the graue secondly by translation the place of the damned thirdly extreame sorrowes Psalme 18 1. Sam. 2. fourthly it is taken for the condition which is in buriall and which followeth the same or els for that same ful state of extreame ignominie to wit whiles they that are buried lie oppressed and as it were swallowed vp of death Isaias 14.11.15.16.17 Of the first signification we haue saide why the descension into hell must not be taken simplie for burial in this place The other signification also to wit the descension to the place of the damned we haue shewed not to agree to this article There remaineth two significations to wit the sorrowes of mind and that same state or condition which followeth those sorrowes and burying it selfe In the first signification Christe in his whole passion not onely in his bodie but in his soule especiallie felt those same horrible anguishes which Peter calleth the sorrowes of death Actes 2. In the verie entrance of this most feareful bottomles pit the voice of Christ doth witnes this very thing Matth. 26. My soule is heauie vnto death in the proceeding into the same bottomlesse gulfe the droppes of bloud doe also witnesse a greater anguish of the minde which fell from his face vpon the earth Luke 22. And from the verie bottome of this gulfe proceeded that voice of Christ witnessing his extreame torments O God my God why hast thou forsaken me Matth. 27. In verie deede because we haue not onely sinned in bodie but principallie also in soule and deserued the wrath of God it behoued our pledge Christ before that righteous tribunall seate of God to feele the wrath of God not only in bodie but also in soule and to appease it that he might be the redeemer not onely of the bodie but also of the soule 1. Cor. 6.20 Of whih matter there is a notable place to the Hebrues Cap. 5. vers 7. Who that is to say Christ in the dayes of his flesh did offer vp prayers and supplications with strong crying and teares vnto him that was able to saue him from death and was also heard in that which he feared and though he were the sonne yet learned he obedience by the thinges which he suffred and being consecrated was made the author of eternal saluation vnto all them that obey where also this is to be obserued that the willing obedience of Christ is seene in that same descending of Christ And therefore Saint Peter also 1. Epistle cap. 2 calleth Christ the Pastor of soules Nowe although that Christ in his passion did onely feele these sorrowes of hel for a time yet notwithstanding this same humiliation of the sonne of God into those same extreame sorrowes of hell enduring onely for a time is equal with those euerlasting paines which in sinning against the eternal God we haue deserued seeing that same person God is euerlasting who hath so humbled it selfe in his humaine nature that it felt the sorrowes of hell Which also is the cause why those same sorrowes in Christe could but last onely for a time vnder which the vngodlie lie ouerwhelmed for euer Neither is there any cause why any man should thinke that these thinges which are attributed vnto him of the Euangelistes to wit heauinesse feare and to conclude sorrowe all which doe spring of infirmitie to be vnmeete for the person of Christe First for because Christe not for his owne but for our cause tooke these thinges vpon him of his owne accorde and therefore they withdraw nothing from his power and strength Moreouer this infirmitie of Christe was pure and free from all sinne aswell because he continued in true obedience so that he suffered such great tormentes without any blasphemie against God as also because he left not off to haue hope in God admit he were vexed aboue measure when he ceased not to call him his God of whom he cryeth out that he was forsaken Hebrues 5. verses 7.8.9 This signification which is the thirde in order to wit of the sorrowes of the minde springing from the curse doth conteine a profitable and necessarie doctrine agreeable with the holie Scripture and this signification were sufficient for the expounding of this article sauing that two pointes doe let both that in the death of Christ which was accursed those same sorrowes springing from the feeling of the curse are comprehended and that same article of burying is adioyned The later signification therefore of hell is that same condition which is in buriall and which followeth the same that is to say whiles they which are buried lie oppressed and as it were swallowed vp of death And therfore Dauid saieth Who shal cōfesse thee in the graue Psa 49.15.16 Esai 14.11.15.16.17 Christ also would humble himselfe euen vnto this same verie state that he might lie vntil the thirde day as Ionah in the bellie of the whale swallowed and as it were ouercome of death For so the Scripture speaketh of Ionah the figure of Christe praying out of the bellie of the fishe Chapter 2. verse 2. In my affliction I haue called vpon the Lord and he hath heard me from the bellie of hell haue I called vpon thee and thou hast hearde my voice And in the fourth verse But I haue saide I am cast away from thy sight yet I will looke towardes the temple of thy holinesse And verse 6. the barres of the earth haue shutte me in for euer Saint Peter ioyneth both significations together in one the same verse Actes 2. saying Whom God raised vp loosing the sorrowes of death because it was impossible that he should be holden of it For first in those wordes those same sorrowes of death without all controuersie are those same extreame tormentes not onely of the bodie but principally of the minde wherwith God would bruse him Esaie 53. and in which he being set and placed he crieth out My God my God why hast thou forsaken me Moreouer Peter addeth that then those same sorrowes of death were loosed when God raised him vp from the dead because that it was impossible that he should be holden of it
in which wordes he manifestly ioyneth that state which followed the sorrowes of death and the burial with the sorrowes themselues And why so For although the bodie lying in the graue were voide of all sorrowe and of all sense and feeling when Christ was truely and in deede dead notwithstanding seeing that death it selfe â—â—â—ch was continued in the graue seemed to be nothing else but as it were the victorie ful triumph ouer those same sorrowes and torments Christ is then worthily saide to haue ouercome those same deadly and desperate sorrowes which are truely the sorrowes of hell when being dead he ouercame death that he with his might liue euerlastingly with God Seeing therefore that it is certaine that Peter entreateth there of the extreamest degree of the humiliation of Christ it followeth that by his descending into hell there is noted not onely the sorrowes of death but also that extreame shame as the victorie of sorrowes whiles being holden in the graue euen vntill the thirde day he lay as it were oppressed of death Esaie 53. ver 8. And in verie deed although Christ were greatly humbled vpon the crosse and was accounted of the enemies as one forlorne of God and also cried out that he was forsaken of God yet notwithstanding their minde was not contented neither had their rage and madnes together with Sathans ben satisfied vnlesse hee had lien wholy shut vp and oppressed in the graue and so had bene holden of death They shewe that same discontentednes Let him come down from the crosse and we will beleeue in him and albeit they doe so triumph ouer him whiles Christ truely felt those sorrowes of hell as also he witnesseth the same by his voice yet notwithstanding it was but halfe the triumph of Satan or as it were euen begon For euen they by whome Sathan had triumphed ouer Christe as forsaken of God and nowe oppressed they were doubtful careful to continue the same victorie and therefore desire that the sepulchre may be kept and they also set their seale vpon it Matth. 27 verse 62.63 And why doe they this thing euen because they sawe that it should be an imperfect or rather no victorie vnlesse also after burial the possession of victorie might be continued that is the cutting off of Messias as one altogether forsaken of God Daniel in the 9. Chapter seemeth to haue expressed this great humiliation of the sonne of God The Messias shal be cut off and there shal be none to wit that shal helpe him he shal be vtterly forsaken yea whiles he doth not onely foreshewe that but also foresheweth an other that it shal come to passe that he wil establish his couenant and in the seuenth Chapter that he may establish an euerlasting kingdome hee plainely prophecieth that hee shall after that extreame abasing of him selfe rise againe a victorious Conquerour 3. Moreouer besides these Paule sheweth 1. Cor. 15. out of Osee the Prophet that then at length Christes victorie shal be perfect and the deliueraunce from hell in his members when he shall also deliuer their bodies out of that vile estate in which they lie buried for they are sowen in dishonour verse 42. shall ioyne them vnto their soules When this bodie subiect to corruption shal put on saith hee an incorrupt nature and this mortal shal put on immortalitie then shal be fulfilled that which is written Death is swallowed vp in victorie O death where is thy victorie O hell where is thy sting Therefore as long as the graue holdeth them in prison but it holdeth them euen till the resurrection so long it hath some victorie and that shal be fullie taken from it in the resurrection of our bodies So also as long as death and the graue helde Christ dead and as it were vanquished so long continued their power ouer him nowe the same is fullie taken from him when he arose from the dead Lastly the very order it selfe of the articles themselues shewe that by the descending of Christ into hell there is noted that same extreame ignominie which followed his buriall the which thing also is manifest by the antithesis or contrarie comparison of Christe his exaltation For to these same three degrees He is dead buried and descended into hel there are set these three he is arisen ascended into heauen and sitteth at the right hand against death is set resurrection into life against the graue the house of death is set heauen it selfe against the descending into hell as the extreamest degr e of humiliation in dishonour is set the sitting at the right hand of GOD the Father Almightie which is the highest degree of exaltation in glorie Of the fruite of Christe his descention into hell THE summe therefore of either signification of Christe his discending into hell of whiche the latter agreeth more properly to the order of the articles of the faith is that Christ must throughly be humbled or rather forsaken of God to the end that wee might not be forsaken of GOD. First his diuine nature not shewing forth his power that he might feele the sorrowes of death not onely in the bodie but also in the soule moreouer the same worde or rather diuine nature keeping it selfe in secrete and for a time not quickening that lumpe of flesh that it had taken but permitting the bodie pulled from the soule for the space of three dayes to be in the hand or power of the graue that by all meanes Christ might bee thoroughly humbled and made of no reputation for vs to the end we might be assured that not onely our soules are deliuered from the sorrowes of death but that also all ignominie and dishonour is chased from our bodies by this Christe and his merite and by the efficacie and vertue of him at the length fully to be takeÌ„ away albeit they be holdeÌ„ for a time shut vp in the graue as it were conquered of death To be short faithful mindes doe conceaue so much the greater confidence and trust of the loue of God and of that same ful cleansing which is made by the sonne as they see Christ to be made more humble and abiect that without sinne and so much the dearer they see that their saluation did cost him The third day he rose from the dead Testimonies out of the Prophetes and Apostles concerning the resurrection of Christ Psal 16 20. THou wilt not suffer thy holy one to see corruption Actes 2. Men and brethren saith Peter I may boldely speake vnto you of the patriarche Dauid that he is both dead and buried and his sepulchre remaineth with you till this day Therefore seeing he was a Prophet and God had sworne with an oath vnto him that of the fruite of his loines he would raise vp Christ concerning the flesh whom he would place vpon his throne he knowing this before spake of the resurrection of Christ that his soule should not be left in graue neither should his flesh see corruption This
sinnes in him And what hath he done by raising him vp He hath iustified all in him for when he had deliuered him that is the beleeuers so that their sins shal be no more laide to their charge but righteousnes shall be imputed vnto them For these wordes raised vp for our iustification are to be vnderstoode of imputation as by this it is easie to bee seene because that in the last verse sauing one he hath saide that righteousnes is imputed of him who hath raised him vp and in this laste verse he nameth it our iustification in him who is raised vppe Loe that which before he had called imputation of righteousnes this hee nameth now our iustification What for that the same Apostle in the 1. Timoth. 3. saith And without controuersie great is the mysterie of godlinesse God manifested in the flesh iustified in spirite seene of Angels preached vnto the Gentiles beleued on in the world receyued vp into glorie doth he not manifestly shewe that that same true God who was manifested in the fleshe wherein also he suffered by the spirite which he opposeth against the fleshe that is by the power of his owne diuinitie whereby he raised vp the fleshe from the deade was iustified and that not from his owne sinnes but from ours which he had taken vppon him After which raising vp and iustification of him their folowed the testimonie of Angels the publike preaching of the remission of sins through him vnto the gentiles the beleefe which was giuen vnto him and to be short the receiuing of him vp into glorie all which testimonies verely coulde not haue followed vnlesse he had beene iustified from our sinnes by rising againe thorowe the power of his diuinitie For neither coulde the Angels giue witnes of him as of the Sauiour if he had remained oppressed in our condemnation neither remission of sinnes haue ben preched in his name if frō thē in our name he had not beene fully iustified neither faith haue bene giuen to him if oppressed of sinne death he could not haue giuē the holy gost which is the author of faith neither could he haue ben receiued vp into glory vnlesse that same flesh vpon which all our sinnes had beene cast Esay 53. had beene iustified from them when it was raised vp from death to which by the counsaile of death it was condemned This is that same power of the resurrection of Christ whereby the righteousnes which is not of the lawe but the righteousnes which is of God is brought forth through faith concerning which Paul Phil. 3. in an vndoubted and full persuasion of faith glorieth after this manner as touching the righteousnes which is in the lawe I was blamelesse but the things which were vantage vnto mee those things I accounted losse in respect of Christ yea doubtles I thinke all things losse for the excellent knowledge sake of Christe Iesus my Lorde for whom I depriue my selfe of al these things accoumpt them for doung that I may gaine Christ and may be founde in in him not hauing my righteousnes which is of the lawe but that which is of Christ through faith the righteousnes which is of GOD through faith that I may knowe him the force and power of his resurrection Therefore also Paul Rom. 8. not onely opposeth death as the price and redemption against condemnation but also of the resurrection as the absolution and as it were a higher degree For so he saith Who is it that shall condemne It is Christ which is deade or rather which is risen againe Why also doth Peter recken the resurrection of Iesus Christ to be the couenaunt of a good cōscience vnlesse it be because then the conscience is clere and restored into libertie when that same light of iustification in the resurrection of Iesus Christ shall shine vnto it Therefore then at length the couenaunt of Baptisme is ratified in beleeuers when faith shall haue obtayned this victorie in our heartes see the 1. Pet. 3 And hitherto maketh that same course and order of propounding the Gospell which the Apostles kept in the Actes to witte why they so greatly vexed that hee whome they had crucified was raised vp againe from the deade and why they set out in him being raised vp frō the deade iustification or rather forgiuenes of sins to wit because as our sins are condēned in the death of Christ so our absolutiō is in his resurrection Therfore whē Paul Act. 13. shewed forth the death of Christ and proued his resurrectiō by many reasons at the length he concludeth Brethren be it therefore knowen vnto you that through this man is preached vnto you forgiuenesse of sinnes and from all thinges from which you coulde not be iustified by the lawe of Moses by him euerie one that beleeueth is iustified And those same wordes that went before doe shewe that Paul doth gather that same conclusion concerning iustification not onely of the death but also of the resurrection of Christ which wordes are in this sort Wee also preach vnto you the same promise which was made vnto the fathers which God hath fulfilled vnto their children that is to say to you hauing raised vp Iesus And surely that same course or maner of propounding of the Gospel was agreeable to the commaundement For why by the commandement of Christ was the full gospell sent at length after the resurrection to the gentiles and to euerie creature as Christe saith in Luke For so it behooued that Christ shoulde suffer and rise againe from the dead the thirde day and remission of sinnes be preached in his name to all nations to wit because then at the length these things might be fullie published in his name after he had borne our sinnes in his body vppon the tree and had risen againe being iustified from them For then was the Gospell full all manner of wayes 1. Cor. 15.1.2.17 and the grace of iustification most full and abounding ouer euerie fault in all and ouer all that do beleeue The summe therefore of the first fruit of the resurrection of Christ is that our sinnes can no more bee laide to our charge then to Christe himselfe and that in Christ we are accounted as righteous and innocent as Christ was when he rose from the dead Forasmuch as by his death going before hee had taken away our sinnes through obedience nowe hereof it followeth seeing he arose iustified who before as a sinner was condemned accurssed of God in our person that hee was iustified in our name from our sinnes Neither is there any cause that any man shoulde meruell that Christ by rising from the deade was iustified from our sinnes and we in Christ before we were borne forasmuch as the Apostle saith 2. Tim. 1. that that same grace was giuen vnto vs before all worldes but manifested in the son and yet also manifested in the Gospell see also Ephes 1. Of the seconde fruite of the resurrection of Christ THe seconde fruite is
worlde For indeede according to the flesh which the worlde hath taken on it Augustine according to that that was borne of the virgin according to that which was taken of the Iewes which was nayled to the tree that was taken down from the crosse that was lapped in linnen that was laide in the graue that was manyfested in the resurrection You shall not alwayes haue mee with you Why so Because hee was conuersant according to his bodily presence fourtie dayes with his disciples and leading them by seeing but not by following he ascended into heauen and is not here For hee is there and sitteth at the right hande of the father and is here for the presence of his maiestie hath not departed And otherwise according to the presence of his maiestie we haue Christ alwaies but according to the presence of the fleshe it was well said vnto his disciples but me ye shall not haue alwayes Of the fruite of the ascension FVrthermore wee must speake of the fruits which faith doeth lay holde vpon by the ascension of Christ And first of all like as our iustification is ascribed vnto the resurrection so the proceeding and continuing of the same iustification is ascribed vnto the ascension and that two manner of wayes first because in the same bodie which was accurssed in our sinnes he could not ascende into heauen vnlesse first he had beene fully in our name iustified from them For euen like as hee coulde not haue risen into life if there had but one of our sinnes remayned vnsatisfied for and vnlesse all beleuers had ben iustified in him whose person tooke vppon him when hee shoulde bee condemned in them so much lesse coulde he haue entred into that same high light wherevnto there was no way whither no impure thing coulde attaine yea where God doeth shewe himselfe to be seene of the blessed Angels vnlesse he had beene fully iustified for our sinnes and we in him when he ascended thither in our name Iohn 14 The holy Ghost shall reprooue the worlde of righteousnes because I goe to the father and you shall see me no more For like as it was not lawfull for the high priest to enter into the holy of holiest without bloode for his owne sins and the sinnes of the people Heb. 3.27 so that same true sanctuarie had not beene open to Christ to wit that same entrie into heauen vnlesse first he had satisfied for our sins which he had taken vpon him Heb. 1. verse 2. and 9. verse 7.11.12 Therefore whiles Christ doth enter into that same sanctuarie not made with handes heauen it selfe by his owne bloode it is a sure demonstration and thereby the world is conuinced that euerlasting righteousnesse is brought by Christ as Daniel had foretolde And surely the Apostle Ephes 4. doeth lay out that same ascension of Christ as a publike testimonie of our iustification as it were in a triumph to be beholden of the eyes of our faith When he ascended on high he led captiuitie captiue gaue giftes vnto men Surely he led not captiuitie with him into the heauens that is to say death sin for neither is there any place there for sinne death What then That same ascension was as it were a publike testimonie of sinne ouercome and of damnation taken away and of righteousnesse obteined and of full victorie Againe that same entrie into that high sanctuarie is not onely a testimonie of our righteousnes but also that same abiding in the same sanctuarie and shewing of himselfe before the Father is an euerlasting continuance of the same righteousnes to wit whiles by the vertue of his onely one sacrifice being iustified for euer from our sinnes he appeareth there in our name that we might be esteemed righteous perpetuallie in him and to the ende hee might giue giftes vnto men to wit the giftes of the holie Ghost amongest which the Apostle doth speciallie commende faith whereby he doth engraffe vs into him selfe as members vnto the head and doth applie his benefites vnto vs Ephes 4. vers 12.13.15.16 But of this same shewing of Christ before the Father there will be a more fit place when we shal entreate of the sitting at the right hand of God How the death resurrection ascension and sitting of Christ at the right hand of GOD make to the iustification of faith BVt nowe seeing before mention was made of our righteousnes in the death and resurrection of Christe some man will demande not without cause by what waie and meanes the death resurrection and ascension and the sitting at the right hand of God doth make to the iustification of Faith I. The obedience of the death of Christ is the thing it selfe that is imputed to vs to righteousnesse For that satisfieth for our sinnes neither is there any thing wanting to this obedience as Christ saith It is finished And the Apostle Rom. 5. doth set the obedience of Christ against our disobedience II. The resurrection from the dead is a publike testimonie and demonstration both of Christe his righteousnes and ours to wit that Christ is iustified from all our sinnes and we also likewise in him for otherwise if there had remained but one sinne vnpunished he could not haue arisen And this is that same confident demanding which our conscience maketh to God through the resurrection of Christ whereof Saint Peter entreateth in his 1. Epistle Chapter 3. But we haue spoken more of this matter in his place III. The ascension is the proceeding continuance of his righteousnesse First because in his owne bodie that was accursed in our sins he could not ascend in our name I say into that high glorie vnlesse he had bene fullie iustified from our sinnes and we likewise in him who are ingraffed into him through faith Hebrues 1. verse 7. IIII. Nowe that same ascension and entrance into that highe sanctuarie is not onely a publike testimonie of our righteousnesse but also the sitting at the right hand of God that is that abiding of his and perpetuall shewing of himselfe before the face of the Father in that same highe glorie is the continuing of the euerlasting righteousnesse of Christ and of ours like as we haue taught and shal afterwardes teach more fully in the article of sitting at the right hand of God Paule setteth downe all these degrees in the eight Chapter to the Romanes Who shall laie any thing to the charge of God his chosen It is GOD that iustifieth who shal condemne It is Christ which is dead loe the matter for which we are iustified from accusation and condemnation the death of Christ yea or rather which is risen againe which is an vndoubted token that that same death of Christ which he tooke vpon him was sufficient for the full absolution and forgiuenes of our sinnes otherwise he must haue abiden in death who is also at the right hand of God which yet is a greater testimonie that the captiuitie of sinne and damnation is
vanquished so that nowe we are deliuered and iustified through Christ from it which also maketh entreatie for vs whilst he saieth for vs which also sheweth that there is farther a newe confirmation of our faith to be added to the nexte of the free iustification thorough Christe to wit that hee also is at the right hande of God whether he could not haue come vnlesse he had beene iustified from our sinnes and that he entreateth also for vs to wit whilest by the power of that onely one sacrifice he appeareth euerlastingly righteous for vs. 1. Iohn 2 1. And so that same abiding at the right hande of God and shewing him selfe before the Father is a continuing of that euerlasting iustification of ours to the end that there should be no place left for any accusation against beleeuers so full euerie manner of waie is our iustification in Christ so euerlasting and so vnderpropped vpon most sure foundations to the knowledge whereof Paule in the place nowe alledged would leade vs by those argumentes as it were by certaine steppes and degrees Of the second fruite of the ascension THe second fruite is that by his ascension into heauen he hath made vs to sit with him in heauenlie places Ephes 2.6 So that we do not onely in a naked hope looke for heauen but we possesse it in the head and in Christ our brother aswell because that same earthly and bodily pledge which he hath taken of vs full expiation cleansing being made of our sins doth possesse the heauens nowe in our name as also because we our selues doe possesse a spiritual and heauenly pledge receaued againe frō him to wit the spirite of Christ dwelling in vs so by the power of the holie Ghost through faith in the promise of the Gospell we are ingraffed into him And therfore Ro. 10.6.8 The righteousnes which is of faith saith thus Say not in thy heart who shal ascend into heauen That is to bring Christ from aboue c. But what saith it The worde is neare thee euen in thy mouth and in thine heart that is that same worde of Faith whiche wee preache Surely the spirituall first fruites of this doctrine are most sweete For it bringeth to passe by the power of Christ his spirite that now in a certain and vndouted hope in our head Christ we possesse heauen Therefore let vs confirme our mindes in this most profitable doctrine by some most euident oracles of the scripture Christ himselfe nowe about to goe into that heauenly possession in our name speaketh on this sort Iohn 14. In my fathers house there are many abyding places if it had bene otherwise I had tolde you I go to prepare a place for you The same Iohn Chap. 20. I ascend to my father and to your father to my God to your God The Apostle also maketh vs so sure of the certaintie of the earnest and pledge which Christ hauing of vs hath aduanced into the heauens that he saith in the second of the Ephesians that God hath made vs to sitte with Christ in heauenly places Againe of sending that same earnest or comforter vnto vs Christe speaketh thus in Ioh. 16. I speake the truth vnto you it is profitable for you that I goe for if I go not that same comforter shal not come vnto you Peter also witnesseth of this same earnest already sent in Actes 2. also Paule in 2. Cor. 1. Who hath sealed vs and giuen the earnest of his spirite in our heartes And most plaine of all other places in the 2. Cor. 5. See also Tertullian in his booke of the resurrection of the flesh where amongest other thinges he writeth thus This Iesus called the Mediator of God men of the trust of either part committed vnto him doth keepe the pledge of the flesh in himselfe as the earnest of the whole summe For like as he hath left the earnest of his spirit with vs so also he hath taken of vs the earnest of the flesh and hath aduanced into heauen the pledge of the whole summe hereafter to be brought thither Be quiet therefore O flesh and bloud you haue vsurped both heauen the kingdome of God in Christ or if they denie you in Christ let them also denie Christ to be in heauen who haue denied heauen vnto you Of the thirde fruite THe third fruite is that Christ therefore sitteth in the highest heauens that through his power shed into our hearts from thence he may drawe vs from these earthly and carnal things present and may quicken them and lift them vp to desire and meditate vpon heauenly and spiritual thinges to come Philip. 3. Our cōuersation is in heauen from whence we looke for our Lorde Iesus Christ He sitteth at the right hand of God the Father Almightie Testimonies out of the Prophetes and Apostles Psalme 110. Iehouah hath saide sitte at my right hand vntil I put thine enimies as a footestoole vnder thy feete Iehouah shal send out of Sion the rodde of thy strength rule in the middest of thine enemies Also the Lorde hath sworne and it shall not repent him thou art a Priest for euer after the order of Melchisedech And Christ teacheth in Matth. 22. towardes the end that this prophecie is to be vnderstoode of him And Christ being adiured of the high priest confesseth himselfe to be both the sonne of God and that he will ouercome his enimies sitting at the right hand of God Matth. 26.63 64. And the high priest answering said vnto him I adiure thee by the liuing God that thou tell vs whether thou be Christ that sonne of God Iesus saith vnto him thou hast saide Neuerthelesse I say vnto you hereafter shal you see the sonne of man sitting at the right hand of the power of God comming in the cloudes of heauen The fulfilling of that prophesie of Dauid concerning the sitting at the right hand of God is extant in the 16. of Marke After the Lord had spoken vnto them he was receaued vp into heauen and sitteth at the right hand of God and Act. 2. ver 33.36 5. ver 31. and so that same stone refused of the builders was made the head of the corner Act. 4. ver 10.11.12 Which stone cut from the mountaine without handes goeth to the right hand of God to breake al the rest of the kingdoms but his kingdome shal stand for euer Dan. 2. ve 44.45 And Paul in Ephes 1.18.19.20 That ye may know what the hope is of his calling and what the riches of his glorious inheritance is in the Saintes and what is the exceding greatnes of his power towards vs which beleue according to the working of his mightie power which he wrought in Christ when he raised him vp frō the dead and set him at his right hand in the heauens To what end sitting at the right hand of God the Father almightie is added to his ascension into heauen THe scope or principal end of Christe his ascension