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
vnto it and by no meanes separate them selues from that cōmunion The Church also is bound to receiue them and to the vttermost of her power with a cheerefull minde to communicate those meanes which are committed vnto her such as all bodily and spiritual helpes are to the common saluatiō And as touching that same inward vnion or fellowship it hath as it were these degrees First all the electe haue the same right of the children of God that is common to all and so the same Father in heauen Rom. 8. Secondly all the elect are endued with the same faith whereby euen from the beginning they were engraffed into the sonne of God and yet are engraffed which is a forcible and an effectuall calling Thirdly the same fauour of iustification in Christ is common to all vnder the olde newe Testament Fourthly glorification is also common to the whole bodie so that the inhabitation of the Father the Sonne and the holie Ghost was alwaies the same vnder either testament to which scope and end al the gifts of the holie Ghost tend bestowed for the common building vp of the whole bodie that at length the glorie of the king may fully shine in the whole bodie I beleeue the forgiuenesse of sinnes Testimonies out of the Prophetes and Apostles IEremie 31. I will haue mercie vpon their iniquities and I will not remember their sinnes any more Chapter 33. also Psal 103. O my soule blesse thou Iehouah and forget not all his benefites who forgiueth al thine iniquities who healeth all thine infirmities And a little after He hath not dealt with vs according to our sinnes neither hath he rewarded vs according to our iniquities For as the heauens are high aboue the earth so hath his mercie preuailed towardes those that feare him As farre as the East is from the West so farre hath he put our offenses from vs. And 1. Iohn 1. The bloud of his Sonne Iesus Christ hath purged vs from all our sinne The benefites which Christ communicateth vnto his Church by the vertue of the holie Ghost are set out a little more fully in these last articles Nowe his benefites are to be considered two manner of waies First in respect of the possession which we haue in this life and in which we stande Moreouer in respect of the full enioying and perfection of them which vndoubtedly we shal be partakers of in the life to come I vnderstand the possession of the benefits of Christ which we nowe haue in this life thus that euen like as there is no saluation without the Church which is the bodie of Christ so also all they which are his true and liuely mēbers now haue do vndoutedly possesse true happines all which we comprehend in the Creed vnder the forgiuenesse of sinnes as the Apostle proueth Rom. 4 out of the 32. Psalme Blessed are they whose iniquities are forgiuen and whose sinnes are couered The meaning of this Article I Beleeue that whatsoeuer is sinne and so called whether it be originall or by birth as transgression in the loines of Adam the corruption that folowed of it which I beare about in my flesh or whether it be actuall sinne as thoughtes wordes and wicked deedes which spring from thence I beleeue I say that all that through faith whereby I am engraffed and dwell in Christ in the free and vndeserued goodnesse of God is freely forgiuen me and so freely that all memorie aswell of the fault as of the punishment like as if I had neuer sinned or had no sinne is taken away from before God and therefore I trust that I am now already blessed Nowe for asmuch as nothing is more harde then to beleeue the forgiuenesse of sinnes goe to let vs see what are the causes of this certaintie concerning the forgiuenesse of sinnes The chiefe and principall cause is because the couenant and oath of God which conteineth this article in it is confirmed by the death of the testator himselfe which is Iehouah that God will not be any longer mindefull of our sinnes of the testator I say euen of God himselfe which had made that couenant Nowe what can be a greater confirmation of this couenant and testament then when that personall worde who is the true and euerlasting God vouchsafeth to confirme by his death which he took vpon him in the flesh the same thing that he promised Now it is plaine out of the 31. Chapter of Ieremy that it is Iehouah himself that maketh that testament or couenant And in the eight Chapter of Hebrues verses 15.16 and againe in the 9. it is plainely taught that it is the same Iehouah which by his death hath confirmed the same testament Where there is a Testament saith he there must be the death of him that made the Testament In which place he also saith that the same Christ which died was the maker of that same Testament promised in Ieremie Also Act. 20. Now what may be said or thought greater in heauen or in earth then that this article I beleeue forgiuenesse of sinnes should be confirmed by the death of God himselfe That sinne is forgiuen not that it should not be but that it should not be laide to our charge BVt whether may we say that our sinnes are so forgiuen that no remnants therof remain in vs No in no case for although sinnes be in vs and shal be euen vntill our death yet notwithstanding we beleeue that they shall not bee laide to our charge but for the merite of Christ shal be forgiuen vs. And therefore Saint Paul with the Prophet pronounceth not them blessed in whome there are no sinnes but whose sinnes are couered The whole matter tendeth to this that we vndoubtedly beleeue that the Church which is the mysticall bodie of Christ and euerie member of it doth possesse in this life not an vncertaine and temporall but a firme and an euerlasting forgiuenesse not of one or another sinne but of all sinnes with which they must struggle which haue ioyned with it an incredible peace and quietnes of conscience and therefore happines it selfe For this is the meaning of the Prophet when he saith that nowe God doth crowne vs with mercie compassion And Iohn 5. He that beleeueth in me hath passed from death to life But God forbid that we should take occasion hereof to sinne because we beleeue that our sinne is forgiuē vs. For as many as are truly engraffed into Christ through true faith besides that benefite of forgiuenes with which the image of Sathan is couered we begin to possesse therwithal another to wit the restoring of the image of God which consisteth in the mortification of the old man and quickening of the spirit Rom. 6. Now both these benefites are freely giuen vs of the father for Christ into whom whilest he doth engraft vs by his holy spirit first he couereth our sinnes by the imputation of the perfect obedience and satisfaction of Christ then he doth further begin
of the Diuel both which the Apostle plainly ioyneth together 2. Cor. 5.15 and Rom. 5.18.21 and Rom. 6.7.8 2 Tim. 1.10 Of the fruites whereof we are made partakers by the death of Christ THE first fruite is that the obedience of Christ is our righteousnes before God For in the death of Christ faith specially looketh vpon that same voluntarie and speciall obedience of the sonne whereby he was made obediente to the father euen to the death and to the death of the crosse Philip. 2.8 Hebr. 5.8 And therefore euen as by the disobedience of one man manie were made sinners so by the obedience of one righteous many are made righteous Rom. 5. And because by his death he iustifieth vs from our sinnes through which the diuell gotte the power of death the scripture saith that the sonne of God through death abolished him that had the power of death that is the diuel set free as manie as through the feare of death through all their life were subiect to bondage Heb. 2. Therefore in this article there is contayned this promise which I take by faith that Christ died for my sinnes the iust for the vniust that I clothed through faith with this obedience might be esteemed righteous before God And surely when Isay in the 53. chap. had largely set forth that same willing obedience of the death of Christ as a lambe not opening his mouth after wardes he expressely setteth foorth in the same being laid hold on by faith our iustification in these wordes My righteous seruaunt by his knowledge shall iustifie manie because he shall beare their sinnes Certainly it must needes be that the voluntarie passion and death of the son of God be an excellent thing seeing that there are not so many so euident prophesies of any thing as of that so that there was no day passed but the same in a figure as in a visible prophesie to wit in that continuall sacrifice morning and euening was set before the eyes and seeing without the shedding of bloode there coulde be no remission it must of necessitie be a most precious thing and seeing S. Peter saith that the Prophets haue enquired and searched when or what time that same forewitnes which was that same spirit of Christ in them should declare the sufferinges that should come vnto Christ and the glorie that shoulde followe 1. Pet. 1.11.19.20 Nowe the worthines of this obedience euen to the death hangeth vppon the worthines of the person for that so great a person to wit as the sonne of God who was in the forme of God was made so far foorth obedient in his humaine nature that hee refused not to vndergoe that same curssed death vpon the crosse By these it is plaine that this is the first fruit of the death of Christ that hee might be our righteousnes before God and vnlesse that thing be vndoubtedly determined of vs wee doe not worthily enough esteeme the precious death of the sonne of God Of the second fruite of the death of Christ THe seconde fruite is the mortifying or killing of sinne For he hath not only through his death satisfied the iudgement of God for sinne but also hath broken the power of the infection of it which by the iust iudgement of God it had ouer vs. This I open thus in that Christ died he died once and that for sin And that he died for sinne I vnderstand thus that he not onely satisfied for it by his death but also so brake the power of sinne which was altogether wholy comprehēded in the iust iudgemēt of God by making a perfect satisfaction that nowe it cannot any longer as before creepe rage in the bodie of Christ which is the church but must by little and little decay Heb. 9.14 2. Tim. 1. ver 10. For euen as when the hearte of a man hath receaued a deadly wounde he is as one for dead because he cannot escape death euen so sinne hath receaued a deadly wounde in Christ so as we are saide to be dead in Christ Rom 6. And so the Lord speaketh in Hosee the Prophet cap. 13. I will redeeme them from the power of hell o death I will be thy death saith he euen I Iehouah will be thy death O death Therfore Christ who is God or Iehouah manifest in the flesh by hearing ouercōming death was the death of death sin that is to say by satisfying for sinne that it shoulde not be laide to our charge and by breaking the force of sinne which is the sting of death that is the power of infection which the iust wrath of God had gotten ouer vs to wit the wrath of God being appeased 1. Corinthians 15. Therefore Iohn saith The sonne of God was manifested to this end to dissolue the workes of the diuel Therefore the sonne of God which is the true Iehouah Iere. 23. dyed not onely that he might satisfie for sinne but also that by satissatisfying he might destroy sinne as the worke of the diuel For in satisfying hee both tooke away the cursse and also that might strength of growing further from sinne all which was conteyned in the iust iudgement of God to which he fully satisfied and this fauour he also obtayned for vs that hee by his spirite might kill sinne in vs who grewe vp together by one spirite into one bodie together with him 1. Corinthians 12. And was buried Testimonies out of the Prophetes and Apostles ISay 53. And he gaue his buriall with the wicked and with the rich in his death albeit he had committed no iniquity neither was there deceipt in his mouth This prophesie was fulfilled Ioh. 19. verses 38.39.40 where the Lord is buried by Ioseph of Arimathea The figure of Ionas is applyed also to this by the Lord himselfe Mat. 12. vers 39.40 And in the 13. of Marke when Iesus was at Bethania in the house of Symon the leper when he was set downe a woman came hauinge an alabaster boxe of Spikenard very costly and breakinge the boxe shee powred it on his heade Nowe many disdained and were offended amongst them selues saying to what end is this wast of the ointment For this might haue beene solde for more then three hundred pence and giuen to the poore and they raged against her But Iesus saide let her alone why trouble you her shee hath wrought a good worke on mee For the poore you shall haue alwaies with you when you will you may do them good but mee you shall not haue Shee hath done that shee could For shee came afore hand to anoint my body to the burying These thinges hath Marke Where we see that the holy ghost by a secret instinct through that woman hath in that same visible ointment set before the eies of all as it were a visible prophesie of the death and buriall of Christ. To what ende the buriall of Christe tendeth and which are the fruites of it BVrial is a part of the humiliation
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