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
like as therefore there was a certaine person by whom sinne entred into the world and by sinne death and so became as it were the cause and foundation of falling away from God ending into league with the diuel so also must there be a certaine person appointed of God that might be the foundation and cause of reconciliation and of neuer breaking that same coniunction with God the fountaine of all happinesse Now this person is the euerlasting sonne of God with all the proprieties of the diuine nature and very man with all the proprieties of mans nature And euen like as there must both these natures true and sound the proprieties of either being kept in one person of Christ to reconcile man to God and to strike this couenant so also to kepe this couenant that according to the promise oath of God it may be euerlasting both natures must remaine for euer sound with their proprieties vnlesse we will haue the couenant in the verie piller and foundation to be shaken Therefore Satan hath alwaies gone about and yet doth by his instrumentes either altogether to denie one of the natures in the Mediator of the couenant or else vtterly to ouerthrow it For euen like as when the roote of a tree is hurt the braunches also wither and no fruite can be hoped for euen so the doctrine being corrupt concerning the person of Christ and the two natures in the same person together with their distinct proprieties the doctrine also of the Priestly and Kingly office of Christ remaineth corrupt which are as it were the fruits of the doctrine concerning the person The causes of this foundation and first why the mediator must remaine verie man and that euerlastinglie keping the proprieties of the humaine nature THe end of once taking neuer putting off againe mans nature was that God might declare his vnchangeable righteousnes and wrath against sinne and his mercie towardes vs. His iustice I say and his wrath whilest he will not so make his couenant that he be found vnrighteous and a lyer who had truely and righteously pronounced in what day soeuer you shall eate of that tree you shall die the death And Psal 5. Thou art not a God that wilt iniquitie Therefore he punished sinne in the flesh of man yea in the flesh of his onely begotten sonne that his high and vnchangeable righteousnesse truth and wrath against sinne might be manifest to the whole worlde His mercy whilest he punisheth not our sins in our selues which notwithstanding he might iustly do but deriueth his wrath vpon his onely begotten sonne that he might in very deede declare his infinite mercy towardes vs. Therefore wonderfully and with great wisedome the righteousnesse and mercy of God do meete and agree together or rather that same loue towards mankinde in Christ Iesu I will speake more largely that the matter may be more euident God going about to enter into couenant with man or willing to reconcile man euerlastingly vnto himself wold yet so shew his mercie that he denied not his righteousnes which is essētial vnto him which he can no more denie thē he can denie himself Now the seuere exact righteousnes of God required that forasmuch as corruption and transgression cleaued in mans nature that is to say both in our soule and bodie so also in the same that is in the nature of man taken of the sonne of God of the same substance and like in all thinges vnto vs sinne onely except which neither belongeth to the substance nor to the properties of man as he was created of God there should be a satisfaction and repaire For like as by one man sinne hath entred into the worlde as the Apostle saith to the Rom. cap. 5. and by sinne death and so death hath passed vpon all men in as much as al haue sinned and as by the disobedience of one man manie are made sinners so by the obedience of one many are made righteous Also If by the sinne of that one many are dead much more the grace of God and the gift through grace which is of one man Iesus Christ hath abounded towardes many Wherefore Christ must be very man both in soule bodie who by obedience euen to death and to the death of the crosse might satisfie the vnchangable righteousnes of God who would not punishe that in Angels because men had sinned but in the verie nature of man therefore the sonne of God tooke not Angels but the seede of Abrahā that is the very nature of man of the seede of Abraham Heb. 2. Secondly it behoued the mediator of the euerlasting couenant to bee brotherlie affected towardes vs and therefore he must be our verie brother in deede and abide so for euer with all the proprieties of a verie brother in deede as is plainely taught in the second chap. to the Hebrues He that sanctifieth and they which are sanctified are al of one For which cause he was not ashamed to cal them brethren saying I will declare thy name vnto my brethren in the middest of the Church I will sing praises vnto thee And that we may knowe that like as the Sonne of God was not ashamed to become once our brother with brotherly affection other verie humaine properties so also that he is not now ashamed of vs neither that he hath put off nature or affectiō and other very properties of man and of a brotherly nature the Scripture saith in the end of the Chapter Wherfore in al things it behoued him to be made like vnto his brethren that he might be merciful a faithfull hie priest in thinges which were to be don with God that he might make reconciliation for the sinns of the people For in that he suffered whē he was tempted he is able to succour them which are tempted And least any man should cauil that Christ after his ascension into heauen begā to be ashamed of vs and to put off the nature of a brother that is that verie nature of man and the properties thereof Heare what the spirite of trueth saith farther in 4. cap. of the same Epistle Hauing therfore an high priest which hath entred into the heauens euen Iesus the sonnne of God let vs hold fast our profession For we haue not an high Priest which cānot be touched with the feeling of our infirmities but was in al thinges tempted in like sort yet without sinne Let vs therfore go with confidence now he set the foundation of confidence to be in this that we haue an highe Bishop who not onely hath the nature of God but also of man a very brother in deed hauing not put of the properties of nature so that he can haue compassion vpon vs to the throne of grace that we may obtaine mercy and finde grace to helpe in the time of neede Thirdly God hath confirmed by oath that the fruite of the loines of Dauid should raigne for euer Psal 133. and the 89. It
glorie which wee looke for in vaine Neither is it to be feared that by this meanes any reproch is offered to the sonne of God For here Christ is to be considered in these qualities which hee hath not in himselfe but by imputation in respect of the office of a mediator which condition he willingly tooke vppon him that wee againe being iustified by faith might bee his brethren and heires together with him of the same kingdome For wee beleeue that hee did truely beare the cursse of an other laide vppon him by doing whereof hee both yelded high obedience to God his father and also by ouercomming that cursse which hee tooke vpon him manifested his diuine power Deade Testimonies out of the Prophetes and Apostles IT came to passe neither by chaunce nor at aduenture that Christ died but so it was foretolde of God Genesis 3. The seede of the woman shall bruise the serpentes heade and thou shalt bite his heele To this agreeth the place of the Hebrewes chapter 2. For as much then as children are partakers of fleshe and bloode he also himselfe likewise tooke parte with them that hee might destroye through death him that had the power of death that is the diuel The sacrifices of the olde Testament for sinne were shadowes of the sacrifice to come of which thing it is so written in the 10. to the Hebrewes and also the prophesie out of the 40. Psalme is expounded The lawe obtayning a shadowe of good thinges to come and not the verie image of thinges can neuer with these sacrifices which they offer yeare by yeare continually sanctifie the commers vnto it And a little after Wherefore entring into worlde hee saith Psalme 41. sacrifice and offering thou wouldest not but a bodie hast thou ordeined mee Burnt offeringes and sacrifice for sinne thou hast not allowed Then saide I Loe I am present In the beginninge of the booke it is writien of mee that I shoulde doe thy will O GOD which hee so expoundeth there of the voluntarie death of Christe through the which will wee are sanctified by the offering vp of the bodie of Iesus Christ once made for all The sacrifice of Abel was acceptable to God and in the sacrifice of Noah it is said that God smelled a sweete smelling sauour Genesis 9. And whie because they were figures of the sacrifice of the Messiah To which place of the 9. of Gene. Paul had regarde in the 5. to the Ephesians when he saith Christe gaue himselfe for vs an oblation and offering to God of a sweete smelling sauour The Paschall lambe contayned a manifest and as it were a visible prophesie of the death of Christ as Iohn the Euangelist◠teacheth in the 19. Chapter that that prophesie was fulfilled by the wonderfull prouidence of God There shall not a bone of his be broken Which albeit it was spoken of the boanes of the Paschall lambe Exodus 12. yet notwithstanding he saith that it was truely fulfilled in the death of Christ saying that when hee was deade his legges were not broken as were the theeues Where also Iohn teacheth that an other prophesie which is written in the 12. of Zacharie was fulfilled They shall see whome they haue pearced when one of the souldiers had pearced Christes side and by and by there issued out water and bloode Of the Passeouer also thou hast in the 1. Cor. 5. Our passeouer is sacrificed for vs euen Christ. Also that same dailie sacrifice did set before our eyes the sacrifice of Christ to come Euerie daye morning and Euening a lambe was offered vp Hitherto belong those same places Iohn 1. verse 36 and the 1. Pet. vers 19. Isay 5.3 He was cut of from the land of the liuing For the transgression of my people hee was wounded To this agreeth that of the 9. of Daniel The Messias shall be cut off and this must be fulfilled before Ierusalem be destroyed Againe Isay 5.3 When hee shall haue laide downe his soule for a sacrifice for sinne hee shall see a seede that shall prolong his dayes And by the knowledge of himselfe my righteous seruaunt shall iustifie many and hee himselfe shall beare their iniquities Zacharie 9. Thou also shalt bee saued by the bloode of thy couenaunt I haue sent out thy bond ones out of the cesterne wherein there is no water Christ the heade of all the Prophetes foresheweth his death in the 12. of Iohn Verilie verilie I say vnto you except a grain of corne falling into the earth be deade it remaineth alone but if it be deade it bringeth much fruite And in the 10. chapter 15.16.17.18 verses And Matth 20.28 See also a wonderfull prophesie by the mouth of Caiphas Io. 11. vers 49.50.51.52 1. Cor. 15. I haue deliuered vnto you first of all that which I receaued to wit that Christe dyed for our sinnes according to the scriptures Dauid in the 114. Psalme prophesieth of the stone refused by the builders Christ teacheth that that prophesie had an accomplishment in his death Matth. 21. in that parable of the sonne the heir of the vineyarde slaine of those same husbandmen of the vineyarde verses 38.39 For so he saith haue yee not reade in the scriptures The stone which the builders reiected the same is made the chiefe corner stone This is done of the Lorde and it is wonderfull in our eyes c. And when the chiefe of the Priestes and Pharisees had hearde his parables they kneewe those thinges to bee spoken concerning them Herevnto belongeth that same excellent power which shewed it selfe in the 4. of the Actes of that reicted stone by death When they had placed them meaning the Apostles in the middest of them By what power or in whose name doe you this Then Peter full of the holy Ghost saith vnto them O ye chiefe of the people and elders of Israel forasmuch as the question is this day of the benefite bestowed vppon the sicke man to wit howe this man is saued be it knowen vnto you all and to all the people that through the name of Iesus Christ of Nazareth whome you haue crucified whome GOD hath raised vp from death by this I say doeth this man stande whole and sounde in your sight This is that stone that was esteemed as nothing of you builders which is made the chiefe corner stone Neither is there saluation in anie other And a litle after They seeing him stande with those that were healed they coulde say nothing against it Why Christ died THE ende of Christes death was to satisfie the righteousnes and wrath of God for our sinnes and so by dying to destroye and abolish sinne in which all the power of sathan consisted For in as much as sinne by the iust iudgement of God raged vppon mankinde his wrath was appeased and satisfied for sinne and all power taken frō it that it might not raigne in the beleeuers 1. Ioh. 3. To this ende was the sonne of God manifested that hee might dissolue the workes
Iesus hath God raised vp whereof we are all witnesses The figure of Ionah Cap. 2 is manifest and expounded of Christ himselfe Math. 12. â—9 40. Esay 53.8 He was taken out from prison and iudgement and who shall reckon his age and generation And in the 10. verse when he shall make his soule an offeringe for sinne he shall see the seede that shall prolong his daies and the will of Iehouah shall prosper in his handes There is also cited of Paul Acts 13. the 55. Chapter of Esay and the 2. Psal and the 16. to the ende hee may shewe that Christ must rise againe that he might declare himselfe to be the very sonne of God Rom. 1. and that that same couenant of God made with Dauid might be firme and euerlasting Nowe Paules sermon is on this sorte Men and brethren you sonnes of the stocke of Abraham and those amongest you that feare God to you is this worde of saluation sent For the inhabitantes of Jerusalem and their rulers because they knewe him not nor yet the wordes of the prophetes which are read euery Sabboth day they haue fulfilled them in condemning him and though they found no cause of death in him yet desired they Pilate to kill him And when they had fulfilled all thinges which were written of him they put him beeing taken downe from the tree into a sepulchre but God raised him from the dead and he was seene many daies of them which came vp with him from Galile to Hierusalem which are his witnesses vnto the people And we preach vnto you that touching the promise made vnto the fathers God hath fulfilled it vnto vs their children in that he raised vp Iesus euen as it is written in the second Psalme Thou art my sonne this day haue I begotten thee Nowe in asmuch as he hath raised him vp from the dead and he shall no more returne into corruption he hath saide I will giue you those same firme and good things of Dauid Wherefore he saith also in an other place Thou wilt not suffer thine holy one to see corruption Howbeit Dauid after he had serued his time by the counsaile of God he slept was laide with his fathers sawe corruption but he whom God raised vp sawe no corruption Be it knowne vnto you therefore men and brethren that through this man is preached vnto you the forgiuenes of sinnes and from all things from which you could not be iustified by the lawe of Moses by him euery one that beleeueth is iustified Beware therefore least that come vpon you which is spoken of in the Prophet Daniel and other Prophetes foreshewe both that both the Messias is to be cut of and yet notwithstanding that he shall raigne for euer Therefore he must be quickened againe For abiding in death he raigneth not Daniel 7. and 9. Iohn 2. Destroy this Temple and I will raise it vp againe in three daies where also is prophesied concerning the fulfilling of that prophesie in the 2. of Aggei Iohn addeth when he was arisen from the deade his disciples remembred that he had saide this vnto them and they beleeued the scripture and the word which Iesus had spoken vnto them 1. Cor. 15. doth witnesse at large the resurrrection of Christ and the fruite of it And the Euangelistes they beare witnesse concerning the resurrection they set it out and confirme it by the testimonies of Angels Math. 28. Mark 16. Iohn 20. 21. Luk 24. The meaning of this article The third day he rose againe from the dead I Beleeue that it was impossible that that same holie Iesus the Christ and annointed of God should be holden of death which entred into the worlde for sinne onely Actes 2. aswel because he was pure in himselfe from all blot of sinne as also because he abolished our sinnes which were laide vpon him and also because the humanitie beeing personally vnited to the diuine nature or to that same substantial quickening worde and that therefore the bondes of death beeing loosed that he arose againe the thirde day by his diuine power and appeared againe to his disciples in life deuoide of al passion and mortalitie and so declared himselfe in verie deede the conquerour of our sinne and of death Matth. 28. Marke 16. Of the vse or fruite of the resurrection of Christ THe vse or fruite whereof we be partakers of the resurrection of Christ is fourefold The first is that the resurrection of Christe is a publike testimonie that by the Messias as Daniel speaketh there is brought a perfect and euerlasting righteousnes vpon all and ouer all that doe beleeue For seeing that he is deade not in his owne but in our sinnes that were laide vpon him and that out of them he is arisen againe to a life that shall neuer die hence there shineth to the mindes of all beleeuers a wonderfull light that not so much as one of all their sinnes remained vnwashed or vnsatisfied For if so be that there had remained but one of all their sinnes which none excepted Christe tooke vpon him either not thoroughly punished or imperfectly punished then could not Christ our pledge and truce-maker rise againe for asmuch as where there is but one sinne there of necessitie must death be for so hath the vnchangeable trueth and righteousnes of God decreed Rom. 6. The wages of sinne is death Neither yet doth the resurrection of Christ so make to our iustification as it is onely a publike testimonie thereof but also in a more highe consideration and that sound perfect euerie manner of waie to wit that that same raising vp of the Sonne is as I may say an actual remission from the sinnes of all them which beleeue For euen as the Father by deliuering Christ to death hath in deede condemned our sinnes in Christ Rom. 8. verse 3. so also by raising him from death he hath in the same deed absolued Christ from our sinnes and vs in Christ There is a most sure demonstration of this doctrine in the 1. Cor. 15. If Christ saith he be not risen againe in vaine is our faith ye are yet in your sinnes that is to say ye are yet guiltie before God Therefore because Christ is arisen we are not any longer in our sinnes that is we are in very deede absolued from them in this very thing that the father hath raised him from the dead that they might not be laide to our charge 2. Cor. 5.19 So also is that same place to be taken Ro. 4. For it was written not for Abraham alone for that this was imputed vnto him but also for vs to whome it shoulde come to passe that it should be imputed that is to say to them which beleue in him who hath raised vp our Lorde Iesus from the dead who was deliuered for our sinnes raised vp againe for our iustification What hath the father done by deliuering Christ to death He hath deliuered him for our sinnes he hath punished our
viuification or quickening because as Christ is iustified from our sinnes by rising againe and therewithall is quickened so he that beleeueth in Christ is both iustified and quickened as the Apostle teacheth Ephes 2. vntill the 11. verse Therefore Paul Rom. 5. calleth the same iustification of life and opposeth it to the fault of condemnation and maketh an antithesis or matching of contraries betwene sinne that raigneth to death and the righteousnes of Christ which whosoeuer receiue they raigne in life verses 17.18.21 And in deede so as not onely Christ worketh in vs not onely that same newe life but also Christ is that life himselfe as him selfe saith I am the way the trueth and the life Iohn 14.6 And Gala. 2.20 Nowe I liue no more But Christ liueth in me Viuification therefore is the seconde fruit of the resurrection of Christ to wit for that Christ himselfe alwayes liuing is become our life through faith and because by the vertue which we drawe from our heade Christe through the spirite of faith we arise in this life into newnes of life that by liuing purely and holily wee might wholy consecrate our selues to the will of God This thing the Apostle teacheth Col. 3. If yee be risen with Christ seeke those thinges that are aboue where Christ is sitting at the right hande of God Care for heauenly thinges and not for earthly For this cause also the selfe same Apostle saith Rom. 6. that We are planted into the similitude of the death of Christ that being partakers of his resurrection we might walke in newnes of life In which wordes he not onely setteth out the resurrection of Christ as an example for vs to followe but also especially teacheth that this thing especially wrought in vs that by the vertue of the resurrection of Christ wee might rise agayne into a newe life Of the third fruit of the resurrection of Christ The thirde fruit which is ioyned with the second is the assurance of our perseuerance in faith and of full victorie against sinne and death For euen like as Christ dyeth no more but liueth the life which neuer can faile for in that he is dead he is once dead to sinne but in that he liueth he liueth to God death shal haue no further dominion ouer him Rom. 6. so they that are engraffed into Christ through faith do drawe out of him a spirituall life from which they can neuer fal and which no not in the verie separation of the body and of soule can bee extinguished as Christ saith If any man keepe my word he shall neuer see death Iohn 8.51 Therefore seeing the faithfull liue this life of Christ in an entrance or beginning the force and nature whereof shed into their minds from Christ is such as it can neuer altogether die they are also assured of the full consummation and perfecting of it The selfe same thing also Peter teacheth 1. Epist 1. Blessed be God and the father of our Lord Iesus Christ who of his great mercie hath begotten vs into a liuely hope through the resurrection of Iesus Christ from the dead And verse 4. 6. he laieth the cause foundation of a liuely hope in the mercie of the father resurrectiō of Christ because as Christ after that hee arose in our name by the mercie of the father he alwaies liueth so hope also hath a permanent and indurable life in him partly regeneration being begone and partly it loketh for it in that same full consummation and finishing In the first to the Ephesians verses 19.20.23 there is a notable place most fit and agreeable vnto this doctrine to wit that God doeth shewe foorth that selfe same power in vs whiles he giueth vs faith which hee wrought and declared in his sonne when he raised him vp from the dead and that same substantiall word it selfe to be that which filleth all in all thinges The same also 1. Pet. 1. verse 3.5 2 Cor. 4.14.16 And from hence floweth that same certaintie concerning full victorie against sinne against the assaultes of sathan and death For like as that euerlasting worde in flesh which it tooke and which in it owne power it raised from the deade Iohn 10. ouercame our sinne imputed vnto him death so also that same euerlasting worde shall not cease dwelling by grace in the faithfull but vtterly to abolish in those also the remnauntes of sinne and death already ouercame by his vertue and power 1. Corinthians 15. vers 54.57.58 1. Iohn 5.4.5 For by no other vertue and power but by the verie same whereby that euerlasting worde in that receiued lumpe ouercame our sin and death we know also according to the promise the same worde also working in vs that wee shall vanquishe and ouercome Io. 4. Because he is mightier that is in vs then he that is in the worlde This certayntie of our perseueraunce in true faith and of a full victorie through faith bringeth to passe that we take all thinges from his hande whether they be thinges prosperous or full of aduersitie being fully persuaded that all those thinges doe hasten the fruition of that same victorie which now is gotten for vs by Christ 1. Cor. 15. Thankes be to God who hath giuen vs victorie through our Lord Jesus Christ The same is in the 2. Cor. 4.15 Concerning the last fruite of the resurrection of Christ SEing that not only our soules but also our bodies are mēbers of our head Christ through the bonde of the spirit of faith 1. Cor. 6. ver 5. 15. Rom. 8.11 therefore in the resurrection of our heade Christ our bodies haue a certaine pledge and seale that they are not onely raysed vp from sinnes in this life as was shewed in the second fruit but also the selfe same bodies which are yet mortall haue both nowe the right of euerlasting life and through that same quickening spirit of Christ are repaired to the fruition of him and to true immortalitie in the end of the world and that in the selfe same state and condition with the glorious body of Christe Phil. 3. Who shall transforme our vile body that it may be fashioned like vnto his glorious body according to that effectuall working whereby hee is made able to subdue all things vnto himselfe 1. Cor. 15.49 As we haue borne the image of the earthly Adam so shall we heare the image of the heauenly The last fruit therefore of the resurrection of Christ is tha◠immortalitie is adiudged vnto vs from God himselfe made in the raysing vp of the Messiah and offered vnto vs by the Gospell and sealed by the spirite of Christe 2. Tim. 1.10 Who hath abolished death and hath brought life and immortalitie vnto light thorough the Gospell To the Ephesians chap. 1. In which Christ also you haue hoped hauing heard the worde of trueth euen the gospell of your saluation in which also after that ye beleeued ye were sealed with the holy spirite of promise whiche is the
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
into thy house And in Ioh. 13. he saith Vnlesse I wash thee thou shalt haue no part with me The resurrection of the flesh The resurrectiō also of the flesh is a worke of Christ as also the inward renuing to euerlasting life Iohn 5. vers 2. and 28. As my father raiseth vp the dead and giueth them life so also the sonne giueth life vnto whom he will And the howre shall come that all that are in their graues shall heare his voyce c. Also Iohn 6. vers 39.40 and in the 11. chap. I am the resurrection and the life he that beleeueth in me though that hee were dead hee shal liue whosoeuer liueth and beleeueth in me he shall not die for euer By Christ shal be fulfilled that of Hoseas Death is swallowed vp in victorie O death where is thy victorie c. 1. Cor. 15. vers 55.57 and in the same Chapiter verses 45.48 And Christ himselfe giueth euerlasting life And life euerlasting Ioh. 1. Life was in him Ioh. 10. I giue eternall life vnto my sheepe neither shall they perish for euer neither shall any man take them out of my hande I and the father are one All these thinges which we haue rehearsed according to the order of the description of God and the articles of the faith seeing they are of that sorte as can agree to none but onely to God they plainly conuince Christ to be God by nature What daunger there is to be feared if we beleeue not in the sonne as in the true euerlasting God of the same substance with the father THe truth it selfe sheweth a most present daunger Ioh. 3. He that beleeueth in the sonne is not iudged or condemned but he that beleeueth not is iudged already because he beleeueth not in the name of the onely begotten sonne of God And in the 8. Chapiter You are from hell I am from aboue You are of this worlde I am not of this worlde therefore I haue said vnto you that you shall dye in your sinnes Moreouer it is said in the 1. Ioh. 2. vers 23. Whosoeuer denieth the sonne hath not the father Also in the 2. Ioh. vers 9.10.11 And in Ioh. 16 vers 3. Therefore the holy Ghost hath forewarned vs by the Apostle Peter that we should take heede of these deceauers 2. Epist Cap. 2. There were also false Prophets amongest the people as also there shal be false teachers among you who shall bring in deadly heresies denying the Lorde who hath bought them hasting vnto themselues a swift damnation and many shall followe their condemnation Nowe the Lorde who hath bought vs is Iesus Christ very God and man as the scripture witnesseth Acts. 20. God hath redeemed his Church through his blood Nowe therefore if so be that any do not beleeue that he is the true God that hath in mans nature shed forth his blood he denyeth the Lord who hath bought him Testimonies prouing the Godheade of the holy Ghost that he is a person and the true euerlasting God and not any motion or thought or any other thing that is created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THat the holy Ghost is subsisting and God by nature first of all it is shewed by the creation Genes 1. And the spirit of God moued it selfe vpon the face of the waters In which words it is attributed to the holy Ghost that he wrought together in the creation of all with the father and the sonne The creation is most clearely attributed vnto him Psal 104. Sende forth thy spirit and they shal be created and thou shalt renue the face of the earth Therefore the scripture affirmeth that the holy Ghost is Iehouah which is most plaine out of the 6. of Isay and the 28. of Acts vers 25. Isay 6. And he said Iehouah of whom before in the same Chapiter Seraphim had cried Holy Holy Holy Iehouah Lord of hoasts Goe and say vnto this people in hearing heare you and vnderstand not and in seeing see you and knowe not These same wordes which the Lorde spake Paule Acts. 28. saith that the holy Ghost spake Very well saith he spake the holy Ghost by Isaias the Prophet vnto our fathers c. Therefore the holy Ghost is Iehouah The same is also plaine by other places Ierem. 31. This is the couenant that I will make with the house of Israel After these daies saith Iehouah I will giue my lawe into their hearte c. Nowe the Epistle to the Hebrews Cap. 10. vers 15. affirmeth that these same wordes of the lord proceeded from the holy ghost The holy ghost also himselfe witnesseth vnto vs. For after he had foreshewed This is my couenant that I will make with them c. The which also Ioel affirmeth Cap. 2. whom Peter also citeth and expoundeth that he may shewe them as plaine effectes of the holy Ghost which are altogether belonging to the power of the godhead I wil saith Iehouah powre out of my spirit vpon all flesh and your sonnes and daughters shall prophesie And these thinges which are alledged now to shew that the holy Ghost is God the creator by them also is shewed that he is an vnderstanding essence euerlasting good righteous mercifull most free of an infinite power and most constant truth neuerthelesse let vs yet see also certaine testimonies seuerally concerning those thinges that are attributed vnto him which as they onely agree vnto God so they plainly proue the holy Ghost to be very God That the holy Ghost is an vnderstanding essence euerlasting and which giueth vnderstanding it plainly appeareth out of the 61. of Esai The spirit of the Lord Iehouah is vpō me for that Iehouah hath anointed me to preach vnto the milde he hath sent me Luk. 4. Christ teacheth that he is he vpon whō is the spirit of Iehouah for that he anointed him But to anoint inwardly as Christ properly is anointed and by his owne power to send to preach glad tidinges and to giue power to preach glad tidinges aright is a work of a person truely subsisting vnderstanding and of the euerlasting God Also it appeareth by his effectes which are rekoned vp in the 5. to the Galathians that he is also good iust pure mercifull most free and in deede as God communicating his giftes vnto other The fruites of the spirit is loue ioy peace gentlenesse benignitie goodnesse faith softnesse of spirit and temperance And surely the same Apostle teacheth that the holy Ghost is the worker of these and therefore God 1. Cor. 12. There are diuersitie of giftes but the same spirite And there are diuersitie of administrations but God is the same that worketh all in all But the manifestation of the spirit is giuen to euery man to profitte withall For to one is giuen by the spirite the worde of wisedome and to another the worde of knowledge by the same spirite And a little after But all these thinges worketh one and the same spirite distributing to euery
must needes be therefore that Christe this king be of the substance and loines of Dauid and continue an euerlasting kinge and very man not onely in name but in the very substance and properties of a naturall fruite sprong from the loines of Dauid and abiding and raigning worlde without end in the throne of Gods maiestie in the highest heauens Hebr. 1. Which thinge bringeth vs exceeding ioye in euerlasting life for that we shall behold our nature in our brother and heade Christ to be adorned with so great glorie in all eternitie Causes for which it must needes be that the mediator of the couenant be very God with all the properties of God THe causes for which it is necessarie that the mediator be not onely very mā but also very God be these The chiefe cause is because God would declare his infinite loue And this is the meaning of that So God loued the worlde so I say that he gaue his only begotten sonne c. The second cause is next vnder this because he had receaued a commandement of the father that required an almightie worker to wit a commandement by his merite and vertue to saue the elect Nowe there is but one Almightie euen God Ioh. 10. vers 18. Out of this same second cause which properly belongeth to Christ these endes are deriued The first concerning desarte For therefore must the Mediator be verie God that that same obedience of Christ whereby so great a person which is equal to the father humbling himselfe in the nature of man that the curse might be made in it might be from the beginning of the world for al eternitie to come a matchable price or rather a price of redemption for the sinnes of all the elect of the whole worlde euen that the price might wey downe our sinnes Therefore in the 20. of the Actes it is saide That God redeemed his Church with his bloud And in the 9 to the Hebrues Also grace hath abounded aboue the fault This obedience of the Sonne when it is made a sacrifice for vs it surmounteth all obedience of Angels and al other creatures The second end is that seeing he must be a Sauiour no lesse in vertue then in merite he must first in himselfe ouercome our sinne the wrath of God and death Nowe that the waight of the infinite wrath of God in the manhoode might stand ouercome and moreouer that he might raise himself frō death it was necessary that he that should suffer should be very man in such sort that he might together be infinite that is the true and euerlasting God that is that his manhod should be personallie inseperablie vnited to his godheade of which it should vpholden that our saluation might not by any meane be in danger seeing it is impossible that that vnion should be dissolued For God alone could not die as one of the auncient fathers haue wittilie said neither could man alone ouercome death Therefore to the Romans Ca. 1. he saith that he is declared to be the sonne of God by the power of his resurrection Moreouer by his power it behoued him also to ouercome sinne and death in vs Ioh. 5. to witte by giuing faith whereby that merite might be applied vnto vs and the holy Ghoste through whō he might restore in vs the image of God and quicken vs euerlastingly and also maintaine that saluation so gotten Now forasmuch as all these things are of nature belonging to him who is almightie it was necessary that he by nature should be God almightie For who could haue performed that but he through whom man in the beginning was made after the image of God Coloss 1.3 who could haue giuen the holy Ghost which is God but he which is God himselfe who could haue restored euerlasting life but that same word the sonne of God in whō life is from the beginning Io. 1. Finaly forasmuch as God hath said I am the Lord besides me there is no sauiour it was necessarie that our sauiour Christ which by the decree of God was appointed to obtaine and bestowe saluation should be very God with all the properties of the Godhead omnipotencie eternitie infinite maiestie and glorie without which he could neither be a Sauiour nor abide for euer Why those same two natures must be vnited in the Mediator THat the foundation of that same couenant of grace or rather of that coniunction betwixt God and vs might be firme GOD would haue these two natures in Christ to be knit together after a wonderful manner to wit by the vnion of persons Now when we say that the diuine and humaine nature of Christe are personallie knit together we vnderstand that the sonne who is God hath taken mans nature into the vnitie of his person and so God is manifested in the flesh and made man but in the person of the sonne and so as the proprieties of both natures remaine safe aswel that the saluation of men might be obtained by that meane that he had appointed as also that it might be maintained and continued for euer For saluation could not haue ben obtained vnlesse mans nature and the nature of God had bene knit together in a personall vnion First because it had not beene the bloude of the Sonne of God that was to be shed and so it had not bene a sacrifice worthie enough for the sinnes of the whole worlde Moreouer the humanitie could not haue beene able to sustaine the wrath of God neither haue abolished the sinnes that were laide vpon it vnlesse the diuinitie had ben coupled vnto it into the vnitie of the person by a most firme and altogether vnlooseable knotte both which that same man Christ by the power of his diuinitie being personally knitte vnto him hath perfourmed Acts 20. Philip. 2. Hebr. 19.14 Coloss 1. vers 14.15 And much lesse also might saluation nowe obtained be maintained vnlesse they were knit together and might so remaine for euer For euen like as it was required for the entry to that priesthoode and for the prouiding of full satisfaction that there should be the body and soule of the sonne of God in which there might be satisfaction so also that the priesthoode might be euerlasting and an euerlasting intercession be made for vs it must be that that same humane nature be properly belonging to the sonne of God which he must shewe before the face of the father in heauen in which as our sinnes are once cleansed so it might be the pledge of our reconciliation for euer Psal 110.1 and the 4. Matth. 22. vers 44. Moreouer that same man Christ could not by his vertue and power be a sauiour vnlesse also he had the diuine nature ioyned vnto him into the vnitie of person from which together as also from the father proceedeth the holy ghoste who bringeth vs into the possession of Christ engraffeth vs into Christ and begetteth vs againe into euerlasting life 1. Cor. 15. verse 21.45 Rom. 8. verse 8.9
receaue the sentence of the iudgement of GOD and to beare the paine of condemnation For seeing that we must haue beene set before the tribunall seate of the heauenlie iudge and there be condemned it behoued Christe for as much as he translated all our guiltinesse from vs to him selfe to be set in our person as a wicked person before the tribunall seate and to be condemned by God exercising iudgement by Pilate thinking nothing lesse Now the end of this is that all our sinnes being condemned at once of God himselfe exercising a righteous iudgement and being punished in his sonne with the greatest rigor of righteousnes wee might not be farther called into iudgement for them before Gods iudgement seate and much lesse be condemned for them The scripture teacheth vs that our mindes are to be lifted vp to God himselfe the president or Iudge of this most heauie sentence that we might haue sure consolation that wee if we beleeue in Christ are fully exēpt from the iudgement of GOD. And that thing doeth that horror of Christe declare when he crieth Let this cuppe passe from mee c. because he knewe that hee must appeare before the iudgement seate of God must drinke of that cup of condemnation for vs. Isay 5.3 God woulde by weakening him bruise him and treade him vnder To the Romans 8. For that which was impossible to the lawe inasmuch as it was weake because of the fleshe this did God sending his sonne in the similitude of sinnefull fleshe and for sinne condemned sinne in the fleshe And againe in the same place God spared not his owne sonne but gaue him for vs all And 2. Cor. 5. Him who knewe no sinne God and made sinne for vs that we might bee made the righteousnesse of God in him God made Christ sinne that is to say a sacrifice for sinne Loe God made him And Act. 4 28. Why Christ by the mouth of the Iudge was condemned as an euil doer and by the same iudges mouth was pronounced innocent BOth these make for a notable confirmation of our faith For in that he is condemned and accounted amongest the wicked our heauenly father doth wittnesse vnto vs that he doth beare our person and in the same is made guiltie of the father for vs to the ende that hee taking that condemnaon vppon himselfe that laie vppon our heades hee might deliuer vs from it Againe whilest he is declared innocent by the same iudges mouth by which he was condemned the father witnesseth by the mouth of the iudge that he suffered not for his owne faults but for ours Ioh. 8. vers 21.24 For the father would not that his sonne should suffer in vaine but either for his owne or for others sinnes to witte for ours But he suffered not for his owne which were none by the testimony of the iudge him self and by the testimonie of the Prophets Psal 69 he paid that which he toke not and Esay 53. Why therefore doe wee distrust seeing Christ suffered not in his owne sinnes but in ours Crucified Testimonies out of the Prophets and Apostles CHrist saith in the 3. of Iohn out of the 21. of Numbers As Moses lifted vp the serpent in the wildernesse so must the sonne of man be lifted vp that all that beleeue in him perish not but may haue life euerlasting For so God loued the world that he gaue his onely begotten sonne c. And Iohn 12. Now is the iudgement of this worlde and the Prince of this worlde shall be cast foorth And if I shall be lift vp from the earth I will drawe all vnto my selfe Nowe he spake this saith the Euangelist signifying what death he shoulde die And in the 3. of the Act. vers 18. Gala. 3. wherein that same diuine sentence is cited out of the 21. chap. of Deut. Christ hath redeemed vs from the cursse of the lawe whilest he is made the cursse for vs. For it is written Curssed is euerie one that hangeth vpon the tree that the blissing of Abraham in the nations might appeare in Iesus Christ Mark 15. They crusified also with him two theeues one at his right hande another at his left And that scripture was fulfilled which saith and he was numbred with the wicked 1. Pet. 3. out of Esay 52. hee that did no sinne neither was any guile founde in his mouth And a little after Who beare our sinnes in his owne bodie vpon the tree c. 1. Pet. 1. ver 10.11 Why Christ must rather bee crucified then suffer anie other kinde of death THe death of the crosse was accurssed of God Gal. 3. Therefore God pronounced the sentence of a curse by Pilates mouth against Christ The ende is that he might take away our cursse and the blessing promised to Abraham might come vnto vs. When God said in the law Curssed is he that hangeth vppon tree he knewe that his sonne shoulde be hanged vpon the tree Therefore Christ suffered not this kinde of punishment at aduenture or by the onely will of the Iewes but by the singular prouidence and counsaile of God Actes 2. For seeing that an execrable and curssed kinde of death was due to our wickednesses horrible offences and this same death of the crosse was accursed not onely by mens iudgement but by Gods owne sentence Deut. 21. It must needes be that Christ our pledge must vndergoe this kinde of death that by satisfieng hee might free vs from the cursse So Paul admonisheth vs that Christe had taken away our cursse that he might communicate his blessing vnto vs whilest he was hanged vppon the tree Gala. 3 Wherefore we more cleerely vnderstande by the crosse as the signe of cursse that the burden of the crusse wherewith wee were oppressed was laide vppon him which we could not vnderstande by any other kinde of death That Christ was truely and in deede made a cursse for vs neither yet for all that is there any contumely or reproch offered vnto him by vs for so saying CHrist was truely and not seignedlie made a cursse for vs as the holy ghost speaketh Gala. 3 And that verie thing the Apostle proueth by that voice of God Curssed is euery one that hangeth on tree And verilie God did not onely know what manner of death his sonne shoulde die when he spake that but also the death of the crosse which he pronounceth there accurssed was determined and decreed euen then to the son For in that consisteth all our hope in that appeareth the infinite loue of God that our God hath powred foorth truly and not feignedly all his wrath vpon Christ his sonne that he hath curssed truely and in deede without any figure that he might truely receaue vs into fauour so that indeed vnlesse Christ had also beene God he had remained in that cursse for euer whereby it passed from vs. For otherwise if the wrath of God had ben faigned then also had the obedience of the sonne beene faigned and also the hope of
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