The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.

The xvij. Chapter. Of Christ, and his manifestation in the flesh; and by what meanes he perfor∣med all the parts of our saluation.

VNdoubtedlie, * 1.1 GOD is trulie said to come to vs manie waies; * 1.2 but yet properlie and speciallie, the sonne of God, which is the true God, came in the nature of man to saue mankind. For, al∣though God be in euerie place; yet we saie, that he came; bicause he put vpon him the nature of man: and thus we saie he came vnto vs, and presented himselfe vnto vs; both the Father, the Sonne, and the holie Ghost. Bicause, albeit that the works of the Trinitie, as touching in∣ward matters be particular: as, to beget, to in∣spire, to procéed; (for these things are doone by the diuine power, which is common vnto the thrée persons:) yet the same, as concerning out∣ward things, are inseparable. Then wilt thou saie; Wherefore is the sonne onlie said to be in∣carnate? Here two things are to be considered

of vs; namelie, the action and the worke. As touching the worke it selfe, Christ alone tooke vpon him the nature of man; sith that nature is ioined with the onelie substance of the sonne. But with the action both the father and the holie Ghost had to doo: for the efficient cause, and the action perteined vnto the thrée persons. And that may be prooued by the scriptures, insomuch as Esaie saith; * 1.3 The Lord and his spirit hath sent me. * 1.4 And Paule to the Galathians; When the fulnesse of time was come, God sent his owne sonne. * 1.5 And in Luke the angel saith; The holie Ghost shall come vpon thee, & the power of the highest shall ouershadow thee. And afterward, as it is in Matthew; * 1.6 She was found great with child by the holie Ghost. By these testimonies it appeareth, that Christ was sent, both by the Father, and by the holie Ghost.

Besides this, the sonne himselfe was the cause of his owne comming. Indéed that might séeme to be a hard matter, that one and the same thing should both be the efficient cause, and the effect: yet may it be proued manie waies. For first, as touching sanctification, in the tenth chapter of Iohn it is thus read; Whom the fathers sent and sanctified, * 1.7 doo ye saie that he blasphemeth, bi∣cause he saith; I am the sonne of GOD? After∣ward, in the 17. chapter, Christ againe saith; For their sakes sanctifie I my selfe. * 1.8 The verie same may be said as touching the death of Christ: for Paule vnto the Romans, * 1.9 writeth; Who spared not his owne sonne, but gaue him for all our sakes. * 1.10 And to the Galathians he saith; Who lo∣ued me, and gaue himselfe for me. The same also is said touching the resurrection, séeing Paule vnto the Romans saith; He that hath raised vp Iesus Christ from the dead, * 1.11 shall also raise vp your mortall bodies. But Christ himselfe in Iohn saith; * 1.12 Destroie ye this temple, and I will in three daies reedifie the same. Againe; I haue power to laie downe my life, and to take it againe. And; By him all things were made. * 1.13 The same also we may saie of the incarnation of Christ: for Paule vnto the Galathians, saith; When the fulnesse of time was come, * 1.14 God sent his owne sonne. The same apostle to the Philippians saith; He made himselfe of no reputation, * 1.15 taking vpon him the forme of a seruant. We sée therefore, that it appeareth sufficientlie by the holie scrip∣tures, that Christ was both the efficient cause, and the effect. Wherefore, there were thrée that came, as touching the efficient cause; although the worke it selfe did perteine onlie to the sonne. Of this matter writeth Augustine at large, in his second booke De trinitate, the fourth chapter; and against Foelix the Arrian, chapter 24.: to prooue, that Christ is both the efficient cause, and the worke. And as concerning that, which Christ speaketh of himselfe in Iohn; * 1.16 namelie, I came not of my selfe, must either be filled vp, with ad∣ding this one word, Onelie: as if he had said; I came not onelie of my selfe: or else it is to be vn∣derstood touching his humane nature.

2 Paule, in the 9. * 1.17 to the Romans hath an ex∣cellent commendation of Christ, wherein he ex∣pressedlie confesseth the two natures in him, ioined togither in one & the selfe-same person: so that of both natures is made Christ; Of the which (saith he) is Christ, according to the flesh, who is God ouer all things blessed for euer. * 1.18 His humane nature is declared in these words; Of the Iewes, as touching the flesh: for by the flesh, in the Hebrue toong, is vnderstood the whole man. His diuine nature is most manifestlie described in these words; Who is God ouer all, blessed for euer. The same also is not obscurelie signified in that, which is added; As touching the flesh: for that particle should not haue béene put, vnlesse he had had some thing more than the flesh. This doctrine the Arrians, Mahumetists, * 1.19 (and whatsoeuer they be that hold, that Christ is a méere man) doo impugne, among the which al∣so are the Rabbins of the Hebrues. For euen as by a corrupt interpretation they had corrupted the lawe, as touching maners and life (which is manifest by the interpretation, that Christ made of the lawe, and in that he reproued their vaine deuises:) so had they also depraued the sincere faith of the Messias to come; so that they thought he should be a méere and simple man. For when Christ demanded of them, what they thought of the Messias; they made answer, * 1.20 that he should be the sonne of Dauid: neither had they anie dée∣per or higher consideration of him.

Wherefore Christ obiected vnto them the 110. * 1.21 psalme, where Dauid called the Messias his Lord: which could not agrée to a méere and simple man, borne of his stocke, as they fondlie imagined. Ambrose, expounding this place, affirmeth; that These words must néeds be ap∣plied vnto Christ, sith there is here no mention made of anie other person, vnto whome they may aptlie be applied. If they will not (saith he) haue these things to be vnderstood concer∣ning Christ, let them shew some other person, mentioned by Paule, vnto whom they may be referred: and if, besides Christ, they can find none other; then let them leaue vnto Christ, the glorie which is attributed vnto him by Paule. Ambrose indéed confesseth, * 1.22 that when the father and the sonne are ioined togither in the holie scriptures, the father is called GOD, and the sonne Lord. And this he saith is doone, for this consideration; bicause we preach, that we wor∣ship one God onelie. And if we should repeate the name of God, we might peraduenture séeme to depart somewhat from that vnitie: and ther∣fore are those names so varied. But I sée that

that rule is not in the holie scriptures perpetu∣allie obserued: * 1.23 for we read in the psalme (as it is cited in the Hebrues;) Therefore God, euen thy God, hath annointed thee with the oile of gladnesse. Héere for that he intreateth of the father and the sonne, he repeateth the name of God twise. He saith moreouer, that Christ is aboue all, * 1.24 is read also in the epistle to the Philip∣pians: for there it is written, that In the name of Iesu euerie knee should bow, both of things celestiall, terrestriall, and infernall.

Out of which place, no lesse than out of this, which we haue héere in hand, he gathereth the di∣uine nature in Christ; séeing if he were not God, * 1.25 he should not be worshipped. For in the Apocalypse, Iohn was forbidden of the angell to worship him; I am thy fellowe seruant (saith he) take heed thou doo it not. * 1.26 But Christ, when he often times permitted himselfe to be wor∣shipped, did plainelie testifie that he was verie God. For séeing he was a most sharpe defen∣der of the diuine, sincere, and true worshipping of God; he would neuer haue suffered himselfe to be worshipped in stead of God, vnlesse he had béene God in verie déed. Yea (saith he) Paule dooth so vehementlie affirme Christ to be God, that vnto his words he addeth; * 1.27 Amen: which particle, without all controuersie, maketh a great affirmation. Chrysostome also séemeth to ascribe these things vnto the sonne: for he saith, that when Paule had reckoned vp the won∣derfull great benefits, which God had bestowed vpon the Hebrues (which were so great, that our Sauiour tooke flesh of that people) he by this exclamation, both gaue thanks, and also ascri∣bed the praise vnto the sonne of God, and that vpon good consideration; especiallie, when as he knew, that Christ was euerie where blasphemed and reproched by the Iewes; and that most of all, when they reiected and cast from them his Gospell and preaching.

3 We haue else-where taught by testimo∣nies brought out of the scriptures; and those most certeine, that Christ is God: so as to re∣peat them againe in this place, it is not néedfull. Iohn, * 1.28 in the fift chapter of his first epistle, ex∣pressedlie pronounceth, that Christ is the true God, and eternall life. At this time it shall be sufficient to haue noted, that by this sentence of the apostle, which we are in hand with, are ouer∣throwen and confuted manie heresies. The Ma∣nicheis taught, * 1.29 that Christ had not a true bodie; but that, whatsoeuer séemed to be in him, as tou∣ching an humane bodie, was onelie a phantasie and an illusion of the eies. But Paule saith, that Christ had flesh, and that he tooke it of the nation of the Hebrues. Which words of Paule make also against those, that confesse, that Christ had indéed a true bodie; but yet saie, that he brought it from heauen, and tooke it not of the virgine Marie. For they trifle with vs, to saie, that Christ conueihed his bodie through hir, no other∣wise than water is deriued through a conduit or pipe. But Paule manifestlie saith; that the flesh of Christ was made, not by the Hebrues, but of the Hebrues.

Arrius also is by these words confuted; * 1.30 who impudentlie durst affirme, that Christ was on∣lie a creature; and with blasphemous speach durst denie the sonne of God to be God. Among these also is Nestorius, who confesseth both the natures of Christ; but he so seuered the one from the other, as he held, that that coniunction be∣twéene them is onelie by grace: and that of these two natures is not made one person. Where∣fore he denied, that the blessed virgine could be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the mother of God; but that she ought to be called the mother of man: for it cannot agrée with the diuine nature, to be borne againe. But he considereth not, that Paule héere saith, that Christ is of the Iewes, as touching the flesh. We doo grant indéed, that the things, which were vniuersallie spoken of Christ, are sometimes to be vnderstood of the one nature, and sometimes of the other: when yet notwithstanding, Christ himselfe is onelie one person and substance. So we saie, that the immortall God was borne, crucified, and died. For there is a certeine communicating of the properties, by the woonderfull connexion of the two natures, which Nestorius went about to se∣parate and pull in sunder.

Howbeit I am not ignorant, that Erasmus, * 1.31 in this place, maketh mention of two other rea∣dings, besides this, which we followe. One of them is, that we should thus read, Of whom is Christ as touching the flesh; so that there should be put a stop: & then followeth that which remai∣neth, as an exclamation separated, wherin Paul saith; that God, which is ouer all, is to be praised for euer. So that, God signifieth either the fa∣ther, or else the whole trinitie. The other is to be read after this maner; Of whom is Christ as touching the flesh, which is ouer all: and there make a point, and then adde this as a member by it selfe; God blessed for euer. These rea∣dings I sée no cause why we should admit; for, séeing the common receiued reading is plaine and manifest, I thinke it rather most méet to followe the same. For these readings put a new apostrophe or turning of speach, either to God the father, or to the holie trinitie; when as there is no such néed. * 1.32 Further Paule séemeth to fol∣lowe the same maner, that is oftentimes vsed by the Hebrue prophets, and also in the psalms, that the latter part of the period should repeat that, which is conteined in the former: which he dooth héere most plainelie, and with much ef∣ficacie

Bicause first he teacheth the diuinitie of Christ, when he said; As touching the flesh. For that particle should not haue béene necessarie, if there had béene in Christ nothing else, but his humane nature. And he addeth; Who is ouer all: which belongeth vnto God onelie. Where∣fore, that which was in those clauses spoken somewhat obscurelie, in the other part of the pe∣riod hée speaketh more expresselie: for hée saith; Who is ouer all, * 1.33 God blessed for euer, Amen.

4 Neither is the reason of Ambrose lightlie to be weighed, that there is no other thing or per∣son in this place to be sought; séeing here the spéech was purposelie of the sonne onelie. * 1.34 Eras∣mus excuseth this his deuise, that it nothing hin∣dereth the diuine nature, which we affirme to be in Christ; especiallie, séeing the same may be abundantlie prooued by other places of the scrip∣ture. Wée answer, that we also know right well, that the diuine nature in Christ is by ma∣nie other places of the scriptures sufficientlie te∣stified, but yet (we thinke) that this is also, togi∣ther with the rest, to be reteined: for so we sée all the fathers haue doone. Neither is it méet, that we should without cause decaie the armorie of the church, which we ought rather dailie to fulfill and renew. But peraduenture he will saie; They trust but a little to other places, which so earnestlie contend for this one. Verelie we doo not a little put confidence in other places: but sith this place is verie firme and cléere, we will not loose it. The Commentaries of Origin testi∣fie, * 1.35 that these things are spoken of Christ; as though Paule in these words would refell those, which at that time durst not openlie call Christ, God. Which is maruell to heare Origin affirme, when as he otherwise did not thinke rightlie of the sonne of God. But Erasmus thinketh, that that part, in those Commentaries to the Ro∣mans, is none of his. For he saith, that Ruffi∣nus, or him whosoeuer he were, that translated Origin, amended certeine things of set purpose; least the readers should be too much offended.

And Ierom against Ruffinus testifieth; that Origin in his other books, neuer thought well of th••se things, touching which he had erred in his booke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which if it be true; then, for∣somuch as in these bookes he had a most wicked iudgement of the sonne of God, it may easilie be prooued, that these things could not be written by him in his Commentaries to the Romans. But howsoeuer it be touching Origin, * 1.36 (for his Commentaries to the Romans are not extant in the Gréeke, whereby we should iudge anie thing of them) this is certeine, that Cyprian, a most ancient writer, in his second booke against the Iewes, the fift chapter, vseth this testimo∣nie to prooue the diuinitie of Christ: albeit that, when he citeth the words of Paule, he leaueth out this word, God. And so we perceiue to be doone by Hilarie, vpon the 122. psalme. * 1.37 But that may séeme to haue come through the negligence of the Registers, as Erasmus himselfe confesseth. Neither must we omit, that that particle, Ouer all, may be adioined to that particle, Blessed, which followeth: so that the sense is; God that is to be praised aboue all.

¶ Touching the vniting of substance of the two natures into one person of Christ, looke the dialog of Peter Martyr himselfe, set foorth particularlie concerning that matter.

5 But in that sentence of Paule, * 1.38 which is written in the first to the Corinthians, the 15. chapter; The first man is of the earth earthie, the second man is the Lord himselfe from heauen. That to this purpose the Antithesis might be perfect, manie haue thought, it should be vn∣derstood; that euen as the first man had his bo∣die fashioned out of the earth, so the second man; namelie Christ, brought his bodie out of hea∣uen. Hereof it commeth, that Valentinus, Mar∣tion, * 1.39 and among the latter heretikes Swenk∣feldius and his fellowes agrée not, that Christ tooke flesh of the virgine; but thought, that hée brought his bodie with him out of heauen. But it is not necessarie, that the comparison should be answerable in euerie point. This rather is a certeine allusion of the apostle, wherein is not weighed the substance of things compared; but the qualities, conditions, and gifts of nature are compared togither. Neither meaneth the apostle anie other thing, but that Adam was the figure of this our life; and that the latter A∣dam (I meane Christ) is the forme of the life to come, which we expect. Neither dooth hée here make mention of a bodie, naie rather, when he had said; The first man of the earth earthie: hée added; And the second is the Lord from heauen. It is not denied of the godlie, that Christ is from heauen; séeing they attribute vnto him the di∣uine nature: but yet it commeth not to passe thereby, that whatsoeuer the Lord, who came downe from heauen, had, is either of heauenlie nature, or else brought from heauen. For if we list after that sort to reason of the first Adam, we shall not say that he is vtterlie of the earth ear∣thie; séeing (beside the bodie) he had also a soule, which is a diuine thing, and was not taken out of the slime of the earth.

So as (according to this reason) we may saie; that as Adam had not onelie a bodie fashioned out of the earth, but also a heauenlie mind: so Christ comprehendeth not onelie the diuine na∣ture, which was out of heauen, * 1.40 but a naturall bodie, which he tooke out of the earth in the vir∣gins wombe. And Augustine, in the 13. chap∣ter De ciuitate Dei, feareth not howsoeuer to at∣tribute vnto the man Christ a naturall bodie: o∣therwise, if we shall grant vnto Christ a bodie

brought out of heauen, he shall not be a man; séeing heauenlie things are furthest of all diffe∣ring from earthlie things. But that Christ was verie man, as well the scripture euerie where te∣stifieth, as also Paule in this place expresselie calleth him a man. * 1.41 Albeit (as touching the hu∣manitie) Christ may be said to haue come out of heauen, séeing his bodie had no originall from the séed of man, but from the holie Ghost: as the angell promised vnto the virgine, when he said; The spirit of the highest shall ouershadow thee. Moreouer, he might be said to come from hea∣uen, in respect of affections and actions of his humane conuersation: when as in maners and holinesse of life, he altogither behaued himselfe heauenlie and diuinelie. Furthermore, the a∣postle speaketh of Christ, hauing respect vnto the state of the resurrection, wherevnto we also shall be brought. And it is not to be doubted, but that he challenged vnto himselfe the condition of resurrection; not naturallie, but by his di∣uine power.

6 But now séeing the exposition of this place is manifest, there resteth yet to reprooue them, which haue otherwise iudged, saieng; that Christ tooke not his bodie of the virgine, but brought the same foorth with him out of heauen: * 1.42 and that he passed through the virgine Marie as through a conduit. But speciallie let vs consider, what reasons they rest vpon. First they saie; that If the bodie of Christ be not diuine and heauenlie, but a creature taken of the virgins wombe; when as Paule saith; * 1.43 that Christ dwelleth in our harts (as we read vnto the Ephesians:) we shall haue no more but halfe of him. For it shall be no otherwise than according to his diuine nature. But we answer them, that in what sort Christ dwelleth in our harts, the same apostle dooth plainlie declare: for he added; By faith. Which faith dooth not apprehend Christ in part, but wholie; as well in the sacrament of the Eu∣charist, as also in the word of God, which is set foorth vnto vs for our saluation. And that this must be iudged after a spirituall sort, it appée∣reth, by comparing togither of other places.

In the eight chapter vnto the Romans it is said; * 1.44 If Christ doo dwell in you, God, which rai∣sed him from the dead, shall also quicken your mortall bodies, for his spirit sake, which dwelleth in you. Here now we plainlie heare, that Christ, by his spirit, dwelleth in vs. And in the third chapter of the first epistle to the Corinthians, * 1.45 we are by no other reason affirmed to be the temple of God; but bicause the holie Ghost dwelleth in vs. Neither is there required vnto that coniunc∣tion, which we haue with Christ; that his bodie should in verie déed penetrate our breasts or our minds. By faith, and by the spirit, Christ is all wholie apprehended of vs; as well touching his diuine nature, as touching his humane na∣ture. And when we affirme the diuine nature of Christ to be euerie-where, we doo not so say of the humane. It must not be thought, that we make a diuision of Christ, as Nestorius did. For we grant, that whole Christ, if (as I may saie) thou vnderstand him personallie, is in euerie place: yet neuertheles, we will not grant that all that is of Christ is euerie-where.

For wheresoeuer the sonne of God is, he vn∣doutedlie it is, that hath the humane nature ioi∣ned with him; although not wheresoeuer he be, he maketh the same to be present in verie déed, wheresoeuer he himselfe is: séeing for the verie truth thereof it is necessarie, that it be bounded within his owne limits, and be conteined with∣in a certeine place. Further, they argue, * 1.46 that in the last daie of iudgement, the bodie of Christ shall be séene of all them, which shall be iudged. The which, forsomuch as they shall be an excée∣ding great number, so as they will occupie a great part of the whole world; vnlesse we grant vnto Christ a bodie of woonderfull greatnesse, as the sunne, or some notable star is, he cannot be manifest vnto all. Here doo we saie, that all those which shall be iudged, shall be changed: so as they shall no longer haue a naturall bodie. And although the wicked shall not passe into the change of glorie, yet shall they haue a bodie so restored, as they shall haue no longer néed of meate or drinke. So that they may be so indued with such a perfectnesse of sense, as they shall be able to behold their Iudge, from the parts that be verie far distant.

7 They saie also, * 1.47 that according to our doc∣trine, Christ is not to be worshipped but by halfe; sith it is manifest, that no creature must be worshipped. For if Christ had his bodie from the virgine, it was vndoubtedlie created: where∣fore, in right it should not be worshipped. But herevnto we haue alreadie said, that we must not sunder the natures of Christ, as Nestor did. We must consider, that they be vnited to the person, and whole Christ is worshipped by vs: that is to saie, the same diuine person, which wheresoeuer it be, or is worshipped, it hath the humanitie ioined vnto it, which cannot be sun∣dered from the diuine nature. But if we would search the verie cause of worshipping, the same is not to be found in the humanitie, but in the dei∣tie. Also they saie, that a humane bodie, * 1.48 séeing it is affirmed of vs to be a creature, is subiect vn∣to the cursse, and vnto sinne: and that therefore it is not méet that we should ioine the same with the sonne of God. Neuerthelesse, we con∣fesse it to be true, which these men saie concer∣ning the flesh and a humane bodie; vnlesse it be preuented and sanctified by the holie spirit.

But we denie that, which they take as gran∣ted;

namelie, that humane flesh cannot be so sanctified, as it may be void of spot and cursse. Let these men tell vs, whether they thinke, that the bodie of the first man (when it was fashioned by God, and made perfect and sound in mind) were vnder the cursse and sinne. Detestable it were so to thinke. For those things, which God made, * 1.49 were verie good. Wherefore, séeing we read, that the holie Ghost did ouershadowe Ma∣rie, before she conceiued; whie will we denie the flesh and matter which Christ tooke from thence to be sanctified? * 1.50 And they are woont to alledge diuerse places of the scripture to con∣firme their deuise, as that of Matthew; name∣lie, * 1.51 That which is borne in hir is of the holie Ghost. Whereby they are of the opinion, that Christ was borne in Marie, but not of Marie, as from thence taking substance. Howbeit, this place dooth speciallie confute them: for it is at∣tributed vnto Christ, that he was borne in the virgine. But to be borne, is not to passe through by a pipe or conduit; but thence to take verie matter of the bodie wherby it is said to be borne.

And where they vrge, that it is written; In hir, that onelie they shew but once: whereas on the other side, * 1.52 we haue it in infinite places, that Christ is of the seed of Dauid. Which when these heretikes spied out, they became so impudent, that (as Tertullian reporteth) where so euer this preposition Ex, * 1.53 that is, Of, is had, they blotted it out, and in stéed thereof, for confirming their o∣pinion, did put Per, that is, By, or through. Also they cite that place of Iohn; * 1.54 The word became flesh: as though the bodie of Christ consisted not of the matter gathered of the virgins wombe, but rather of the word of God. Howbeit, these men, which speake on this wise, should consider how absurd a thing it is, to appoint God to be changed and turned into an other kind. * 1.55 They further alledge against vs, that which we read in Iohn; Yee be of the earth, I am from aboue. Which purpose of theirs, how smallie it preuai∣leth, * 1.56 the common and vulgar interpretation dooth declare. Christ is from aboue, as touching his diuine nature: ouer this, his actions were gouerned, not by earthlie affections, but by the heauenlie and diuine spirit. But in the Iewes, whom he reprooued, it was otherwise: for, as they were méere and bare men, so were they also led by carnall and earthlie desires.

* 1.57 8 Moreouer, they call to remembrance, that Christ denied that he had a mother: wherevpon when he taught in the synagog, and a certeine man said; * 1.58 Thy mother and thy brethren inquire for thee at the doore, he answered him; Who is my mother, and who be my brethren? But héere they be far deceiued, as they be in other places. For some haue expounded that place, as though that messenger, which said these things, had moc∣ked his diuinitie, as if he should saie; This man professeth himselfe to be God, and I cannot tell what diuinitie he bosteth of, séeing neuertheles, his brethren and mother oftentimes séeke for him. Wherefore Christ repelling this temptati∣on, as touching his diuine nature, answered; Who is my mother, and who be my brethren? as if he had said; So far foorth as I am God, I haue neither mother nor brethren. Or else we will expound the place more trulie and easilie; namelie, that Christ then taught, that the functi∣on of teaching was committed to him of the fa∣ther: and that therefore he ought not to be let from the same, either for his mother, or his bre∣thren sake. For, in respect of such businesse, we must not knowe mother, brethren, and humane affections: for first of all the kingdome of God must be sought. Wherefore Christ said in like maner vnto his parents, when he was found in the temple, propounding & answering among the doctors; * 1.59 Did ye not knowe that I must be oc∣cupied about my fathers businesse? Againe, they auouch that sentence out of Luke; namelie, * 1.60 that when a certeine woman had said; Blessed is the wombe that bare thee, * 1.61 and the paps that gaue thee sucke: Christ answered; Yea rather, happie are they, which heare the word of God, & keepe the same. But Christ, by this answer, reiected not the fréendship of his mother: but he shewed which was to be counted the better degrée of feli∣citie. Besides this, they alledge, * 1.62 that the angels in the old testament could take humane flesh vpon them, and indue themselues with our bo∣dies; who, for all that, were not borne of women. And what shall let (saie they) but that we may saie the verie same of Christ, that he put on the forme of man; and yet tooke not the same of Marie? We answer, that (according to the pow∣er of God) it was no hard matter for Christ to be clad with an humane bodie, by anie other meanes than by the virgines wombe.

But the similitude of angels, appéering in hu∣mane forme, must not be compared with the incarnation of the Lord: for they tooke no bodies vpon them, to be crucified, to die, and to redéeme mankind; but to execute the message that was committed vnto them. But Christ, to the intent he might redéeme men, would be in verie déed a man. Which had not happened, if his bodie had béene brought out of heauen; séeing that celesti∣all and terrestriall natures doo differ more, than in kind. Also they thinke, * 1.63 that Hilarius is on their side, who in his treatise De trinitate, wrote; that Marie the virgine added nothing of hirs vnto the flesh and bodie of Christ, besides the ministerie of conceiuing, bearing, and bring∣ing foorth: when as this sentence neuerthelesse dooth vantage them but little. For Hilarius most manifestlie beareth witnesse, that the bodie

of Christ is a creature: but he saith that the vir∣gine Marie added nothing of hirs, as touching those thrée ministeries, which he mentioneth, of conceiuing, bearing, & bringing forth. For the 4. ministerie had béen to haue had the companie of man, to haue ioined with him, and to haue ad∣mitted his séed: which Marie did not of hir owne.

* 1.64 9 But on the other side, that he had a true humane bodie, it is prooued manie waies. For by the euangelists, his genealogie is set foorth, the which by Luke is finished in Adam. In Mat∣thew it is begon at Abraham. Neither is it anie hinderance, that he nameth Ioseph as the father of Christ; bicause Ioseph and Marie were both of one kindred: wherefore both their petigrées be ioined togither. Which, whether it be doone in the great grandfathers grandfather, or after∣ward, it is no néed at this present to inquire. Further, * 1.65 Christ euerie-where pronounceth him∣selfe to be the sonne of man. And vnto Eue was promised the séed, that shuld breake the serpents head. And vnto Abraham was promised a séed, wherin all nations should be blessed. And Paule, in the first to the Rom. writeth of Christ; Who was made of the seed of Dauid, according to the flesh. And againe, in the ninth chapter to the Romans; Of whom are the fathers, & of whom, concerning the flesh, Christ came, who is God ouer all, blessed for euer. Moreouer, vnto the Galathians we read; When the fulnesse of time was come, God sent his owne sonne, in the si∣militude of sinfull flesh, made of a woman, made vnder the lawe.

And also in the same epistle is treated of the séed of Abraham, by which the blessing should af∣terward come. And the apostle vrgeth the word Seed, that it is not spoken in the plurall num∣ber, Seeds (as though we should vnderstand the same of manie:) but the scripture vseth the sin∣gular number, that we should haue respect vnto one man Christ. * 1.66 Vnto Timothie it is written; Remember thou, that the Lord Iesus Christ, of the seed of Dauid, according to my Gospell, is risen from the dead. But most euidentlie of all dooth the epistle to the Hebrues prooue this doc∣trine, * 1.67 where it is said; that God tooke the seed of Abraham, not of angels: and affirmeth, that Christ is like vnto vs in all things, & was temp∣ted in all things: and that, séeing his children are partakers of flesh and bloud, he also himselfe tooke part with them (I meane of flesh and bloud. * 1.68 ) And he is declared to be our high priest, which could suffer infirmities with vs, and was taken from among men. And againe; He that dooth sanctifie, and they that are sanctified, be all of one. And we are called his verie brethren.

* 1.69 10 Tertullian bringeth another argument, wherein he prooueth, that Christ had a verie hu∣mane bodie; Nothing (saith he) is taken out of anie matter, but it reteineth some tokens and marks of the same. Bicause the bodie of the first man was wrought out of claie, therefore it re∣teined the kind of the two elements: for flesh representeth the earth, and bloud the water. * 1.70 And manie things declare vs to be earthie, in re∣spect of our bodie. In the earth thou maiest sée clods; in our bodie muscles: the earth hath stones; our bodie hath bones: in the earth there be séene riuers and flouds; ouer all our bodie veines be deriued, which water all the members with bloud: in the earth are spred the roots of plants and trées; in the bodie are placed si∣newes in all the parts: in the earth are found pibble stones; neither is our bodie destitute of grauell-stones, nailes, and such other like: the earth, within hir bowels and secret places, hath metals; our bodies doo hold marowe in the hollownesse of the bones: we sée mosse and herbs to spring out of the earth; also vpon our bodie there doo growe haires, beard, and bush of haire. All which things, séeing they tooke place in the bodie of Christ; there is no cause why the aduersaries should indeuour to make Christ of heauenlie nature; séeing these be tokens of earthie matter. Their opinion might séeme to be probable, if they could shew, in the bodie of Christ, anie token of the seuen stars, of Orion, Lucifer, or Arcturus: for then after a sort they might prooue the matter thereof to be brought from heauen.

¶ Of the personall vnion of the two natures into one person of Christ, looke the dialog of P. Martyr, speciallie set forth touching that matter.

11 Iesus, in Latine Seruator, a sauiour, * 1.71 is deriued from the Hebrue word Ieschah. And why he was so called, the angel declared; For (saith he) he shall saue his people from their sinnes. This word Christ is a Gréeke word, in Hebrue it is called Meschiah; that is, annoin∣ted. In old time, among the people of GOD, kings, prophets, & priests were annointed: for verie hard conflicts rest vpon them, which are appointed to these offices. Wherefore, vnder that token they be admonished, that they should be∣come like vnto wrestlers, if they will doo accor∣ding to their vocation. And no man is igno∣rant, but that the wrestlers were accustomed to annoint the parts of their bodie before they buckled togither. * 1.72 Or else (which is a good deale the more likelie) by vnction was signified abun∣dance of the spirit, with the which these thrée kind of men are indued: sith prophets, kings, and priests, in the administration of their fun∣ctions, haue néed of an abundant spirit. And that the inspiration of the spirit is in the holie scriptures called vnction, we haue no néed to doubt. Esaie saith; * 1.73 The spirit of the Lord vpon mee; therefore hath he annointed me. * 1.74 Which place Christ interpreteth to be written of him∣selfe,

so as it néedeth the lesse exposition of vs.

And in the psalme, by the testimonie of the epistle to the Hebrues, * 1.75 it is spoken as touching our sauiour; Therefore hath God thy God an∣nointed thee with oile of gladnesse aboue thy fellowes. And in the Acts of the apostles the 10. chapter, * 1.76 Peter preached vnto Cornelius the Centurion, of Iesus of Nazareth, whom God annointed with spirit, and with power. And in the epistle of Iohn it is written: * 1.77 The vnction shall teach you in all things. Also in the 105. psalme, when there was mention made of A∣braham, Isaac, Iacob, &c: it is written; Touch not mine annointed. And he could not call them, annointed, (so farre as can be gathered of the holie scripture) by reason of anie externall and symbolicall vnction: wherefore it is wholie to be referred vnto the instinct of the holie spirit. Neither must it be passed ouer, that our Lord Iesus Christ atteined to so abundant & plenti∣full vnction of the spirit, as the same by him floweth also vnto vs, which beléeue in him: ac∣cording wherevnto it is written in the second epistle to the Corinthians, the first chapter, in these words; * 1.78 It is God surelie that confirmeth vs, togither with you, in Christ; and hath annoin∣ted vs, who also hath sealed vs, and hath giuen the earnest of the spirit in our hearts. Whereby it cōmeth to passe, that so manie as truelie beléeue, are not vnfitlie called both Christs & christians.

12 But this we must note, that those ceremo∣nies of the lawe did vanish by the comming of Christ. * 1.79 Wherefore the papists, and some of the fa∣thers also were lead with a certeine false affecta∣tion, in that they obtruded to vs their annoin∣ting. * 1.80 They would haue that oile of theirs to be set foorth so curiouslie, with such pompe and so∣lemnitie, as no other sacrament is so highlie commended vnto vs by Christ. This is the dis∣position of men, that they alwaies make more account of their owne inuentions, than of the commandements of GOD. But these men, in their oile, doo dreame I cannot tell what more than a marke that cannot be blotted out. And yet, what the same is, they vnderstand not; nei∣ther being asked, be able to teach others what it meaneth. But all these things, Christ, by his comming, did abrogate: wherefore, there is now no néed of oile. It is sufficient if ministers be lawfullie chosen, that they may with some autho∣ritie teach the people. Neither is it now néed for kings and princes to be annointed. * 1.81 But if so be there be anie that at this daie be annointed; the whole consideration thereof (in my iudgement) belongeth to ciuill ordinance, & not to religion. Albeit therein also séemeth to be some false affe∣ctation of the Iewes: for now we be all annoin∣ted, and christians; and it is sufficient to haue the thing it selfe. There is no néed of a signe, af∣ter that we haue dedicated our name vnto Christ. And we are said to be annointed, not bicause we be stroked with oile; but in respect that we haue atteined vnto that, which the oile in old time signified. Oftentimes the thing it selfe is put for the signe, and the signe also for the thing. Christ was neuer annointed with oile, * 1.82 so far as we read: and yet Esaie thus writeth of him; The holie spirit be vpon me, bicause he hath annointed me. And in the 105. psalme, Da∣uid saith of Abraham, Isaac, and Iacob; When they were but a few in number, and God had led them about, defended them, and punished kings for their sakes: Touch not (saith he) mine annoin∣ted. We read not, that Abraham, Isaac, and Ia∣cob were annointed with oile; yet, bicause they were consecrated for to instruct the people of God, they be called Christs, and annointed. The thing it selfe is vsed for the signe.

13 Christ also is called Lord. * 1.83 Which name dooth fitlie agrée with him: for all things are gi∣uen vnto him by the father, and he hath paied the price for our saluation; wherefore he is iust∣lie called Lord. And we may gather, that héere∣by he obteined this name; bicause the Hebrues neuer pronounce the holie name Tetragramma∣ton, written of foure letters, which is, Iehouah, but pronounced by other words, that is, Elohim, and Adonai, which signifieth, might or dominion. Which thing séemed to be the cause, that the 70, interpretors, when they read this name Tetra∣grammaton, translated it by this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is, Lord. As it appeareth in manie places, of the which we will alledge one; * 1.84 The Lord said vnto my Lord: where in the first place is writ∣ten Iehouah, which they translated, Lord. So as when Christ is called Lord, it is as much as if he had béene called God. Although Tertullian, a∣gainst Praxea, saith; that Christ is called Lord, when he is ioined with the father: for then the father is called God. But and if the sonne, being ioined with him, should also be called God; the Ethniks might thinke, that we grant more gods than one. Wherefore, to withstand their suspicion, we make this word Lord an epitheton of the sonne. But if we name Iesus Christ by himselfe, and alone; he is plainlie called God: as it appéereth in manie places of the scriptures. And he vseth a certeine similitude. * 1.85 As a beame of the sunne, when we make mention of it by it selfe, we call it the sunne; and we saie, that the sunne entereth in at our windowes: but when it hapneth, that the sunne is to be named togi∣ther with the beame, we call not the beame by the name of the sunne, but saie it is the beame of the sunne. But the first reason is more firme.

14 As concerning the kingdome of Christ, it séemeth to bring no small difficultie, * 1.86 when as be the holie scriptures, there is often mention

made of the eternall kingdome of Christ; which, if it shall haue an end, as the words of Paule in the 15. chapter of the first to the Corinthians, séeme to signifie, some contrarietie will ap∣péere to be stirred vp. Gabriel said vnto Marie; God shall giue vnto him the seate of his father Dauid, * 1.87 he shall reigne in the house of Iacob for euer, and there shall be no end of his kingdome. And Daniel, when he prophesied couertlie of the Monarchies, * 1.88 he was not silent as touching the kingdome of Christ; but he prophesied, that that should be a kingdome of all worlds, and for euer. This knot did Ambrose vndoo, that we must not beléeue, * 1.89 that the sonne will so deliuer vp this kingdome vnto the father, as he shall cease to reigne: but bicause he will then declare vnto all persons, that he dooth not reigne by himselfe, but that all his strengths and actions be of the father, from whome is all paternitie both in hea∣uen & in earth. And after this sort he shall open∣lie glorifie him. * 1.90 Which thing shall be, to deliuer the kingdome vnto God, & to the father; that is, not to vse the same vnto himselfe onelie. Augu∣stine, wheresoeuer he intreateth of this place, consenteth vnto Ambrose. But we may ex∣pound it otherwise, and (as I thinke) with a méete exposition, by these waies that followe; as to saie, that to reigne, is sometime taken as it were to excell, to be aboue others, and to hold the highest place. And in this signification Christ shall reigne perpetuallie.

But if we saie, that to reigne, is in such sort as to exercise the office of a king, to fight, to de∣fend, to ouercome, and other such like; Christ shall not alwaies reigne. For when we shall be perfect and absolute, there will be no néed of these helpes of Christ. When he came into the world, he preached, he taught, he died for our sal∣uation: now also he maketh intercession for vs vnto the father, he defendeth vs from euilles that hang ouer our heads, neither dooth he at a∣nie time cease from the office and actions of a mediator: but in the end, when all things be pa∣cified, he shall resigne these offices to his father, when as there is no longer place for them. E∣uen as when a most mightie king sendeth his onelie sonne into some prouince of his king∣dome, * 1.91 that is disquieted with seditions, tumults, and rebellions; and his sonne going foreward with empire, and with a strong host, when he hath set at quiet, and hath reduced the rebelles into subiection, he returneth a conquerour vnto his father, triumpheth, and deliuereth vnto him the prouince subdued, and vseth the empire of warre and legions no longer. * 1.92 So was it vsed at Rome: when the enimies were subdued, the Dictator renounced his authoritie; & being be∣come a priuate person, returned to his accusto∣med businesse. But betwéene such like things, and this that we haue now in hand, this is the difference; that the sonne of GOD will not so renounce himselfe, as he can be depriued of his honour: but bicause (as I haue said) in the lat∣ter daie he shall rest from the office of reigning, and shall be said to deliuer vnto God the father, the kingdome being in peace and tranquillitie, and the enimies subdued.

15 Touching the death and resurrection of the Lord, the apostle writeth, * 1.93 that he taught the Corinthians first of all. For these two be the two principall and chéefe points of our religi∣on, vnto which (without controuersie) all the rest be referred. Further he saith, that He taught them, euen as he had receiued of God, and of Christ Iesus our Lord: * 1.94 as he testifieth vnto the Galathians, and as we read in the Acts. He would not haue vs to sticke vnto the authoritie of man; but he calleth vs backe vnto the autho∣ritie of God, whose ordinance they resist, which command vs to beléeue onlie those things, which the Romane church beléeueth. These men doo giue place, neither vnto God, nor yet vnto the scriptures: they account the Pope to be one a∣boue all. But the apostle, not onelie confesseth, that he receiued those things, which he taught; but he also twise mentioned the scriptures, when as he writeth, that Christ died according to them, & that he rose againe according to them. And séeing by the scriptures he meaneth the old testament, we easilie gather thereby, for what cause, or to what purpose we ought to read the same; to wit, that we may confirme the new testament by sundrie and manifold testimonies.

We ought also to consider with our selues, * 1.95 when we heare that Christ died for our sinnes, how outragious and cruell our sinne is; sée∣ing, it behoued the sonne of GOD to be there∣fore deliuered vnto the death of the crosse. Neither let anie man tell me, that GOD might haue redéemed the world by some other meanes; and that it was not altogither ne∣cessarie for the saluation of man, that the sonne of GOD should be fastened vnto the crosse. For if we once determine, that God is a most, wise and iust considerer of things; we will ac∣knowledge, that he choosing this meanes of our saluation, did excéedinglie detest the nature of sinne, when he decréed to giue his owne sonne vnto death, and that vnto a shamefull death; to the end he might rid his elect from sinne. Nei∣ther will we iudge it to be doone without cause, * 1.96 if we remember that sinne is the onelie thing, wherby we resist GOD. There is nothing in the world, or in the nature of things, except it be sinne, that resisteth the will of God: which propertie spreadeth so far, as it dooth not onelie comprehend those sinnes, which the schoolemen call actuall sinnes; but also originall sinne, and

the first motions of the mind. That originall sinne is against God, hereby it is shewed, in that he made man vnto his owne image, in righteousnesse, * 1.97 in holinesse, and in truth. Now against this institution, we are borne the chil∣dren of wrath, and strangers from God; and are wholie giuen to lieng and vngodlinesse. Wherefore originall sinne dooth altogither con∣tend against the ordinance of God.

These things therefore haue we now alled∣ged, to the intent we may acknowledge the whole and perfect benefit of Christ. We must not weigh the gift of God, as though it were but halfe a benefit. When thou dooest heare, that hée died for our sinnes; vnderstand the same to be not onelie for the originall fault, but extend thou this sentence, euen vnto the ingendered and naturall lusts, and also vnto those sinnes, which we commit by the consent of reason. Assuredlie, we owe euen our selues also vnto Christ, for so notable gifts. * 1.98 The people of Rome yéelded vn∣to Curtius, and vnto the Decij: bicause they had vowed themselues to death for the safegard of the people. But these things being compared with Christ, are nothing: for those men other∣wise should haue died. Vnto which lawe Christ was not bound; séeing in him it was as well to laie downe his life, as to take it againe. Be∣fore their eies was set present glorie, and praise of men, for the notable act which they tooke in hand: but the death of Christ, as concerning humane iudgement, had shame ioined there∣with on euerie side. Those men, for their louing countrie and déere fréends tooke their death: but Christ, * 1.99 (as we read vnto the Romans) died for the weake, for the wicked, for sinners, and for his enimies: which dooth excell all maner of charitie.

16 And when he saith; According to the scriptures: this is not to be referred vnto his death, which was apparant enough. Since, hu∣mane reason, and manie historiographers do te∣stifie this; that Iesus of Nazareth suffered death vpon the crosse: but that he was made a sacri∣fice for our sinnes, that is not proued by the sense or reason of mans iudgement. He added also mention of buriall, the which apperteineth vnto death: for in that he was buried, it gaue a more certeine declaration of his death. And although here it be not added; According to the scrip∣tures, yet is it commonlie admitted. Touching the resurrection also he addeth, that it was doone according to the scriptures. Wherefore it now remaineth, that we sée, by what scriptures the death of Christ and his resurrection are prooued. Vndoubtedlie, the places are manie: all which it shall not greatlie force to recite. Onelie this I will admonish, * 1.100 that it should not much trou∣ble vs, if the Hebrues at anie time withstand these testimonies, which Christ and the apostles alledge for confirmation of these articles. Bi∣cause it is not to be doubted, but that the apo∣stles, and Christ, did chéeflie admit the common and receiued expositions of the fathers. For it was so allowed of at that time, that those pla∣ces should be so vnderstood of the Messias, as they that were present could not for shame and conscience sake denie the same.

Wherefore we read not in the Gospels, that they withstood; bicause the scriptures, which were brought, were not to be vnderstood tou∣ching Messias: but we rather perceiue, that their mouthes were so stopped, as they had not wherewith to answer. But now, when those re∣ceiued expositions are no longer alowed among the Hebrues, we may perceiue lies to be readie with them. Wherefore we, when we shall heare Christ or the apostles to haue interpreted anie place; let vs giue vndoubted credit vnto them. Albeit there are found in the scriptures, * 1.101 certeine places so manifest, as the Hebrues themselues cannot resist them, if they would. In the 22. psalme, as well the death as the resurrection of Christ are verie plainlie set foorth. Vnto which psalme it séemeth that Christ of verie purpose sent vs, when he died vpon the crosse. And the 53. chapter of Esaie is so euident, as thou mightest thinke thy selfe not to read a prophesie, but an historie of the euangelist. Also the apostles were accustomed, for confirming of the resurrection, to bring in those places of the prophets, which make mention of restoring Dauids kingdome.

For séeing that externall kingdome is not re∣stored, nor that we ought to looke for restitution; * 1.102 we must haue respect vnto Christ, who reigneth in heauen, and in them which be his; and shall reigne eternallie. Christ alledged the type of Io∣nas the prophet, * 1.103 concerning his death and resur∣rection: and in manie such like places the death and resurrection of Christ were shadowed. A∣gaine, it is to be noted, that these things, which so went before, were not onelie types and sha∣dowes of the Lords death and resurrection; but after a sort also had in them the very truth it self of those things. For, séeing that those holie men suffered manie gréeuous things, and that with∣in a while, helpe and deliuerance came by God, insomuch as they were the members of Christ, and had Christ for their head: it followeth, that Christ in them both suffered, and was deliuered. Wherefore we saie, that the passion and resur∣rection of Christ beganne euen from the first times; but that afterward, they tooke place more manifestly in Christ himselfe, and yet still become more euident vnto the church, through the present death, which it dailie abideth in la∣bours and sorrowes, expecting the blessed resur∣rection of the flesh. Then indéed shall these two principall points of our religion be truelie ful∣filled,

and become most manifest.

* 1.104 17 Augustine, in his 14. booke against Faustus, disputeth against an heretike, which refused Mo∣ses, as though he were contumelious against Christ, * 1.105 when he wrote; Curssed be euerie one that hangeth vpon the tree. Vnto whom Augustine answereth; If thou, vpon this occasion, con∣demne Moses, thou must also reiect Paule: for he writeth, * 1.106 that Christ became accurssed for vs. And the same Paule saith; that He, which knew not sinne, * 1.107 became sinne for our sakes. More∣ouer, he citeth a place to the Romans; that God sent his owne sonne in the similitude of the flesh of sinne, & by sinne condemned sinne. He brin∣geth also a reason, whie the flesh of Christ is cal∣led sinne; namelie, bicause it was mortall, and tasted of death, which of necessitie followeth sinne. And he affirmeth this to be a figuratiue kind of spéech, wherein, by that which goeth before, is ex∣pressed that which followeth. But besides this interpretation of Augustine, I remember also another, which the same Augustine followeth, and it séemeth he learned the same out of Origin.

* 1.108 And that interpretation is taken out of Le∣uiticus; where, when as there be diuers kinds of sacrifices instituted, mention is made of an oblation for sinne. But vnto that word is often∣times added a preposition: and in the Hebrue it is written Lechataath, and Leaschma, that is, for sinne and for trespasse. So that hereby we may sée, that the sacraments (as we haue often said) haue the names of those things that they signi∣fie. And other toongs also, both Latine & Gréeke, séeme to haue imitated this forme of speaking. For the Latins call that Piaculum or Piacularem hostiam, which is offered to turne awaie the wrath of God. The same thing the Graecians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of making cleane, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And this is it, which Paule sometimes calleth sinne, & a cursse. This therefore is the meaning; that Christ condemned sinne, which was in our flesh; by sinne, that is, by that oblation, which was for sinne; that is, by his flesh, which is now called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which (after the Hebrue maner of speaking) is the sacrifice for sinne. But, to con∣demne, signifieth in this place to take away, and to discharge those things, which vse to followe them that are condemned. And that we may the easilier vnderstand, how Christ by his death con∣demned sinne; we ought by faith to be assured, that he hath obteined the holie spirit for vs, by whom our sinnes be forgiuen; & by whom, lusts, which are the root of all sinnes, be repressed in vs.

* 1.109 18 But here ariseth a doubt: by what means the apostle may séeme to seuer and plucke these things one from another; namelie, forgiuenesse of sinnes, and iustification: and on the other part, the faith of the death, from the faith of the re∣surrection; when as it may séeme, that by the saith of both parts (I meane of the death and re∣surrection) not onelie is giuen remission of sins, but also iustification. Augustine, in his 16. booke against Fautus, * 1.110 séemeth to bring this inter∣pretation; that our faith is chéeflie directed vn∣to the resurrection of Christ. That he died, the Ethniks also grant; but that he rose againe, they vtterlie denie. And therefore, séeing faith is said to be the thing, whereby we are iustified; Paule would make mention of that thing, wher∣in faith is most conuersant. And for confirmati∣on of his saieng, he citeth a place out of the tenth chapter to the Romans; * 1.111 If with thy mouth thou confesse thy Lord Iesus Christ, and beleeue in thy hart, that he was raised from the dead; thou shalt be saued. By which words it appéereth, that saluation and iustification are attributed vnto the faith of Christs resurrection.

But these things must not so be vnderstood, as though our faith should not be directed, euen vnto the death of the Lord. Indéed it is true, * 1.112 that the Ethniks confesse that Christ hath béene slaine: but they beléeue not the same to be doone for the sinnes of men, but either for some fault of his owne, or else by iniurie. Whereas we assu∣redlie beléeue, that he was crucified for the sal∣uation and redemption of mankind. So as our faith is exercised, as well in the death of Christ, as in his resurrection. And that, which he brin∣geth out of the tenth chapter to the Romans, dooth make nothing against vs. * 1.113 For who vnder∣standeth not, that in the faith of the resurrection of Christ, is comprehended that faith also, which we haue of his death and crosse? Wherefore, there remaine two other interpretations verie likelie to be true. Whereof the first is, that by she verie death of Christ, the price of our redemp∣tion was performed. But that this might be ap∣plied vnto vs, there was néed of the holie Ghost, by whom we might be led to beléeue Christ; that it should be expedient for vs, that he had risen from death, that he had sent abroad his apostles to preach in all parts, and that he is now with his father as an intercessor and high priest. He is said to haue therefore risen againe, that he might helpe vs to obteine iustification. Chryso∣stome séemeth to like of this exposition.

Another exposition is, that the faith of the death and of the resurrection bringeth iustifica∣tion; but that Paule disseuered these things, to the intent he might aptlie declare the analogie and proportion betwéene them. Vnto the death of Christ verie well answereth the forgiuenesse of sinnes; for by reason of them, death was due vnto vs. And as Christ, concerning this corrup∣tible life, died; so also we ought, when we are iu∣stified, to die vnto sinne. Againe, bicause iustifi∣cation séemeth herein to be declared, in that we begin a new life; therefore it is referred vnto

the resurrection of Christ, for that he then séemed to haue begoone an heauenlie and happie life. Paule vseth in a maner the selfe-same forme of words, when he saith; With the hart we beleeue vnto righteousnesse, and with the mouth we confesse vnto saluation. For the faith of the hart both worketh righteousnesse, and also bringeth saluation. Howbeit, bicause saluation and in∣stauration are chéeflie declared in action; there∣fore he ascribeth it to confession. But whether of these expositions is the truer, neither doo I con∣tend, nor yet willinglie will I now declare.

* 1.114 19 Rightlie therefore is it said, that GOD commended his loue towards vs; when he de∣liuered his owne sonne vnto the crosse for our sakes. For there is nothing, that men hold more déere, and set more store by, than their children. Wherefore we read, that wicked mothers, when they would testifie to their adulterous louers, their most feruent loue and faithfulnesse of their continuall companie, slue their owne children; bicause they sawe they had no other argument more sure to testifie their good will towards them. * 1.115 So God, when for our sakes he deliuered his sonne vnto the death, and that vnto a most shamefull death, gaue vnto vs a most sure to∣ken of his excéeding good will towards vs. In that he created the world for our sakes, it was indéed a great signe of his good will towards vs: although therein rather shined foorth his power, and diuine might and wisedome. For it is the part of liberall and frée harted lords, to giue and bestowe manie things vpon their sub∣iects. Howbeit, lords will neuer go so far, as they will endanger themselues for their ser∣uants sakes. * 1.116 Wherefore, when GOD gaue his owne sonne vnto the death for our sakes; there∣in (as Paule saith) he most of all set foorth his loue towards vs: which thing he therefore did, to stir vs vp to loue him againe. * 1.117

God had commanded vs in the lawe, that we should loue him with all our hart, with all our soule, and with all our strength. And that we might the willinglier performe this, he would first declare his good will towards vs, that it might appéere, that he loued and cared for vs, more than for himselfe. For he would die, euen for our sakes: which death yet we so little e∣stéeme, that we will suffer nothing for it; nor re∣streine our selues from anie cōmodities of the bodie, or delites of the flesh. His will was, that all men should be in good case, and in the meane time one alone to suffer: but we desire to be in good case our selues alone, although all other in the meane time must perish. But it is not possi∣ble, that there should be in vs so great a con∣tempt both of our owne saluation, and also of the saluation of others; but that either we beléeue not so great a benefit of God, or else we doo not earnestlie enough weigh it. There was neuer wooer, that with so great a desire and feruent loue married his spouse, as Christ hath married vnto himselfe his church. * 1.118 Neither hath anie man, at anie time, married a wife so vnméet and vnwoorthie for him to match with, as Christ hath doone the church. For in what state the church was, before Christ matched with it, Eze∣chiel in the 16. chapter describeth, where he saith; * 1.119 that She laie vpon the ground, and that hir na∣uill string was not cut off, neither was she wash∣ed with water, nor powdered with salt, & there was no eie that had compassion on hir.

Paule also, both to the Romans, * 1.120 and else∣where, dooth oftentimes declare at large, in what state we were before we came to Christ. Vnto the Ephesians, he not onelie faith, * 1.121 that We are by nature the children of wrath, but also he ad∣deth; Ye were once darknesse, * 1.122 but now ye are light in the Lord. Vnto Titus he saith; We were as fooles, not obedient, but wandering out of the waie, giuing our selues to sundrie lusts, liuing in malice and enuie, hatefull, and hating one ano∣ther. In the first to the Corinthians, * 1.123 when he had reckoned a beadroll of most heinous sins, he saith; These things vndoubtedlie were ye sometimes, but ye are washed, but ye are sancti∣fied. Wherefore, we haue the sonne of God giuen vnto vs, as a pledge of the loue of God. He pla∣ced not in his stéed an angel, or an archangel; although he might so haue doone. He vouchsafed to come himselfe, and to suffer a most bitter death vpon the crosse. It behooued, * 1.124 that for our redemption there should be some such good thing offered vnto GOD, which might either equallie, or else more please God, than all the sinnes of the world had displeased him. And this hath Christ offered for vs. And if a man de∣mand, why the death of Christ was so accepta∣ble vnto GOD; there can no other reason be giuen, but his vnmeasurable charitie and loue. God indéed might haue béene contented with anie other thing: but his will was rather to haue this thing; not bicause he would féed his eies and mind with the affliction and punish∣ments of Christ (for that had béene the part of a cruell father) neither for that he foresawe the the great loue and modestie in his sonne (al∣though these things were in Christ most singu∣lar, and of verie great force with the father:) but (as I verelie iudge) bicause that by this onelie meanes, he might sée his loue towards vs to be most perfectlie declared; * 1.125 and also an example of most holie life to be set foorth for men to followe. For if thou demand, whether it were of necessi∣tie, that the sonne of God should in such sort die? I answer, that héere must be put no necessitie of compulsion; séeing there is nothing in God, that is by violence: neither also was there anie

necessitie of nature. For although there be in the diuine nature, many things of necessitie; name∣lie, that it be one, that it be thrée, and that it be∣gat a sonne, and such other; yet were it a wic∣kednesse to thinke, that anie outward effect pro∣céedeth from the same, through naturall necessi∣tie, séeing whatsoeuer God dooth, he dooth it frée∣lie. Neither doo we héere put anie necessitie by supposition of the end. For the saluation of man might haue béene wrought by manie other waies and meanes, if Gods will had béene so. But it was of necessitie, that Christ should die by supposition of the diuine prouidence & coun∣sell; bicause God had decréed it should be so. And this he did chéefelie to declare his infinite loue.

20 Now resteth to sée, what this so great loue of GOD towards vs requireth againe at our hands: * 1.126 and those things are manie. For first, as Christ applied all his will and indeuour to redéeme vs; so is it our part on the other side, vtterlie and all wholie to addict our selues vnto him. And as he, setting aside all things, had a care onelie of our saluation; so also ought we to plucke awaie our mind from all things, and not to séeke our owne anie more, but that which belongeth vnto Christ. They, which haue retur∣ned againe into fauour with their enimies, may be an example vnto vs. For they, least they should haue séemed to doo it counterfetlie or fai∣nedlie, leaue no dutie vndoone, but that they shew vnto their new reconciled fréends: yea and take speciall héed, that they be not thought to reteine still anie remnants of enimitie, or dis∣simulation closed vp in their mind; as we read that Cicero, Crassus, Pompeius, and manie o∣ther did.

Further also, séeing by the mercie of God, through the death of Christ, we are so stedfast∣lie placed; we must take héed, that through wic∣ked and shamefull acts, we throw not our selues downe headlong from thence. For they, which after they haue béene once reconciled, persist in defiling themselues with vices, doo not one∣lie fall headlong from their most excellent state and condition; but also (as it is written vnto the Hebrues) doo tread vnder foot the sonne of GOD, * 1.127 and pollute his bloud, which was shed for them. By this place also we are taught to loue our enimies, not after that ordinarie maner; as when men are woont to saie, that it is enough to wish well vnto their enimie, if they hate him not: but yet in the meane time, they will put no indeuour, either to amend him, or to bring him to saluation. And that, which is more gréeuous, they not onelie are not benefici∣all towards their enimies; but also through their slothfulnesse, they suffer the weake brethren to perish. They winke at their faults, neither doo they vse their admonitions and reprehensions to amend them. There are besides, infinite other instructions, which the loue of God teacheth vs. * 1.128 For we haue no booke furnished with more plentifull doctrine, than is the death of Christ; the which if we diligentlie examine, we shall be throughlie taught almost in all the duties, which be necessarie vnto saluation.

21 Furthermore, those things that be said, * 1.129 touching the death and resurrection of Christ, are most manifest. But what it is to sit at the right hand of GOD, it dooth not so plainelie appéere. The spéech is metaphoricall, deriued from prin∣ces and kings, who place at their right hand such as they hold in greatest honour and estima∣tion. In the 100. psalme it is written; * 1.130 Sit at my right hand, vntill I make thine enimies thy foot∣stoole. And Salomon, when he was minded to shew great honour vnto his mother Bersaba, * 1.131 he commanded that she should haue a throne set for hir vpon his right hand. * 1.132 Also the sonnes of Ze∣bede desired of Christ, that they might sit, the one at his right hand, and the other at his left hand. Touching this high honour granted to him of his father, Christ himselfe saith; * 1.133 All things are giuen vnto me of my father, and there is gi∣uen vnto me all power, both in heauen & earth. And Iohn the Euangelist saith; * 1.134 Iesus knowing that all things should be deliuered vnto him. And Paule, vnto the Ephesians, saith; * 1.135 He is set aboue all principalitie, power, vertue, domini∣on, and aboue euerie name that is named, be it in this world, or in the world to come. * 1.136

And vnto the Philippians; He gaue him a name that is aboue euerie name, that in the name of Iesus euerie knee should bow; of things in heauen, of things in earth, * 1.137 or of things vnder the earth. And vnto the Colossians; He is the beginning and first begotten of the dead, that in all things he might haue the preemi∣nence. For it pleased the father, that in him all fulnesse should dwell. And although the right hand of God (as we haue said) signifieth honour and high dignitie; yet must we not thinke, that the bodie of Christ is spred out so farre, as his Godhead and right hand is extended. For that bodie (as the state of humane nature requireth) is comprehended in a certeine and definite place, the which is heauen; * 1.138 as Peter in the Acts of the apostles dooth testifie, as the article of his ascension dooth teach vs to beléeue, and as Au∣gustine and manie of the fathers haue instruc∣ted vs.

¶ Looke the dialog of both natures in Christ. Of Christs person, death, and resurrection, looke 3. ser∣mons, and the epistle vnto the brethren of Poland.

When as I was come thus far forward, there happened into my hands (which I had in vaine sought long before) our authors exposition vp∣on the apostolicall Creed, written in his owne

naturall language. * 1.139 The which D. Peter Mar∣tyr, diuorsing himselfe from the dregs of pope∣rie, set foorth, when he departed out of Italie: as Master Iosias Simlerus testifieth in his life. The same, for so much as (to my knowledge) it was not yet extant in Latine, set foorth in this maner, I thought it would be both pleasant and profi∣table to the readers, that it might come to light: a few things being cut off, bicause they were both largelier, and more exactlie treated of in another place. Further, as touching the causes of departing from poperie, looke the second epistle.

Notes

• * 1.1

  In 2. Sam. 7, vers. 18.
• * 1.2

  Of the in∣carnation or comming of the sonne of God.
• * 1.3

  Esa. 48, 16.
• * 1.4

  Gala. 4, 4.
• * 1.5

  Luk. 1, 35.
• * 1.6

  Matth. 1, 18
• * 1.7

  verse. 36.
• * 1.8

  verse. 19.
• * 1.9

  Rom. 8, 31.
• * 1.10

  Gala. 2, 20.
• * 1.11

  Rom. 8, 11.
• * 1.12

  Iohn. 10, 18.
• * 1.13

  Iohn. 1, 3.
• * 1.14

  Gala. 4, 4.
• * 1.15

  Philip. 2, 7.
• * 1.16

  Iohn. 7, 28.
• * 1.17

  In Rom. 9, verse. 3, &, 5. Looke par. 1 pl. 11. art. 3.
• * 1.18

  In 1. Cor. 11, 3.
• * 1.19

  A confuta∣tion of the Rabbins, of Mahumet, and of the Arrians.
• * 1.20

  Matt. 22, 42.
• * 1.21

  verse. 1.
• * 1.22

  Ambrose.
• * 1.23

  Psal. 45, 8. Heb, 1, 9.
• * 1.24

  Phil. 2, 10.
• * 1.25

  Apoc. 19, 10 and 22, 8.
• * 1.26

  Matth. 8, 2. and 9, 18. & else-where.
• * 1.27

  The word Amen ma∣keth a great affirmation
• * 1.28

  1. Ioh. 5, 20.
• * 1.29

  The Mani∣cheis.
• * 1.30

  Arrius.
• * 1.31

  Nestorius heresie. Erasmus.
• * 1.32

  The maner of the pro∣phets and psalmes.
• * 1.33

  Rom. 9, 5.
• * 1.34

  Erasmus.
• * 1.35

  The Com∣mentaries of Origin.
• * 1.36

  Origins Commen∣taries vpon the Ro∣mans. Cyprian.
• * 1.37

  Hilarie.
• * 1.38

  In 1. Cor. 15. vers. 47.
• * 1.39

  Swenk∣fields here∣sie.
• * 1.40

  The Lord came out of heauen, al∣though he had his bo∣die out of the earth. Augustine.
• * 1.41

  How Christ his bodie may be said to haue come out of heauen. Luke. 1, 35.
• * 1.42

  The rea∣sons of them which saie that Christ brought his bodie out of heauen.
• * 1.43

  The first reason. Ephes. 3, 17
• * 1.44

  verse. 11.
• * 1.45

  verse. 16.
• * 1.46

  The second reason. Matt. 24, 40
• * 1.47

  The third reason.
• * 1.48

  The fourth reason.
• * 1.49

  Luke. 1, 35.
• * 1.50

  The 5. reason.
• * 1.51

  Matth. 1, 23
• * 1.52

  Rom. 1, 3.
• * 1.53

  Tertullian.
• * 1.54

  Iohn. 1, 14,
• * 1.55

  The 6. reason. Iohn, 10, 23
• * 1.56

  The 7. reason.
• * 1.57

  The 8. reason.
• * 1.58

  Matt. 12, 48
• * 1.59

  Luke. 2, 49,
• * 1.60

  The 9. reason.
• * 1.61

  Luke. 11, 27 and, 28,
• * 1.62

  The 10. reason.
• * 1.63

  Hilarius.
• * 1.64

  Looke par. 1, place. 12, art. 15. Manie proofs that Christ had a true hu∣mane bo∣die. The first reason. Luke. 3, 28 Matth. 1, 1.
• * 1.65

  The second reason. Matth. 8, 20 9, 6, and in manie o∣ther places Gen. 3, 15. The third reason. The fourth reason. Gen. 22, 18 The fift reason. Rom. 1, 3. The sixt reason. Rom. 9, 5. The seuenth reason. Gal. 4, 4. Gal. 3, 16. The eight reason. The ninth reason.
• * 1.66

  The tenth reason. 2. Tim. 2, 8.
• * 1.67

  Heb. 2, 16. The 11. reason.
• * 1.68

  Heb. 5, 2. The 12. reason. Heb. 2, 11.
• * 1.69

  The 14. reason. Tertullian
• * 1.70

  The bodie is declared to be ear∣thie by ma∣nie tokens.
• * 1.71

  An inter∣pretation of the word Iesus and Christ. In 1. Cor. 1, verse. 3. Matt. 1, 21. Why pro∣phets, priests, and kings were an∣nointed.
• * 1.72

  Vnction in∣terpreted to be an abun∣dance of the spirit.
• * 1.73

  Esai. 61, 1.
• * 1.74

  Luke. 4, 18
• * 1.75

  Heb. 1, 9. Psal. 45, 8.
• * 1.76

  Acts. 10, 38.
• * 1.77

  1. Iohn. 2, 20 verse. 15.
• * 1.78

  verse. 21.
• * 1.79

  In 1. Sam. 10. at the beginning.
• * 1.80

  Of annoin∣ting. Looke In 1. King. 1, 34, &c.
• * 1.81

  Looke part 4. pla. 1. art. 21.
• * 1.82

  Christ was not annoin∣ted with oile. Esaie. 61, 1. Psal. 105, 15
• * 1.83

  In Ro. 1. 7. Whie Christ is called Lord. Looke In .1 Cor. 8, 6.
• * 1.84

  Psal. 110, 5.
• * 1.85

  A simili∣tude.
• * 1.86

  In. 1. Cor. 15 verse. 24.
• * 1.87

  Luk. 1, 32.
• * 1.88

  Deut. 2, 44.
• * 1.89

  Ambrose.
• * 1.90

  What is meant by deliuering the king∣dome to the father. Ambrose To reigne is taken two maner of waies.
• * 1.91

  A simili∣tude.
• * 1.92

  The maner of the Ro∣mans.
• * 1.93

  In 1. Cor. 15. verse. 3.
• * 1.94

  Gala. 1, 12. Acts. 9, 10.
• * 1.95

  What we must call to mind in thinking of the death of Christ.
• * 1.96

  It is onelie sinne wher∣by we resist God.
• * 1.97

  How origi∣nall sinne is against God.
• * 1.98

  The people of Rome at∣tributed much vnto the Decii and Curtii much more must we vn∣to Christ. Iohn. 10, 18.
• * 1.99

  Rom. 5, ver. 6, 8. & 10.
• * 1.100

  How we are to deale with the Rabbins.
• * 1.101

  Some pla∣ces tou∣ching Christ so euident in the scrip∣tures, as the Rab∣bins cannot denie them. The whole psalme. The whole chapter. Acts 15, 16.
• * 1.102

  Of resto∣ring the kingdome of Dauid.
• * 1.103

  Mat. 12, 39. & 16, 2. Note cer∣teine types, of Christs death and resurrecti∣on.
• * 1.104

  In Rom. 8, vers. 3.
• * 1.105

  Deut. 21, 23
• * 1.106

  Gal. 3, 13.
• * 1.107

  2. Cor. 5, 21.
• * 1.108

  An oblati∣on for sinne is called sinne.
• * 1.109

  In Rom. 4, verse. 25.
• * 1.110

  Faith is cheeflie carried vn∣to the resur∣rection of Christ.
• * 1.111

  verse. 9.
• * 1.112

  Our faith is also carri∣ed euen to the Lords death.
• * 1.113

  In the faith of the resur∣rection is compre∣hended the faith of his death.
• * 1.114

  In Rom. 5, vers. 8.
• * 1.115

  The chari∣tie of God shined most in the death of Christ.
• * 1.116

  Why God shewed so great cha∣ritie to∣wards vs.
• * 1.117

  Deut. 6, 5.
• * 1.118

  The church an vnmeet spouse for Christ.
• * 1.119

  verse. 4, &c.
• * 1.120

  Rom. 3.
• * 1.121

  Ephes. 2, 5.
• * 1.122

  Titus. 3, 3.
• * 1.123

  1. Cor. 6, 11.
• * 1.124

  What was requisite in the price of our redemp∣tion.
• * 1.125

  Whether it were of ne∣cessitie that Christ shuld die.
• * 1.126

  In Rom. 5, verse. 9. What so great loue of God re∣quireth of vs.
• * 1.127

  Heb. 10, 29,
• * 1.128

  The loue of God bring∣eth vs infi∣nite instru∣ctions.
• * 1.129

  In Rom. 8, about the end.
• * 1.130

  verse. 1,
• * 1.131

  1. Kin. 2, 19.
• * 1.132

  Matt. 20, 21
• * 1.133

  Matt. 11, 17 and 28, 18.
• * 1.134

  Iohn, 13, 3.
• * 1.135

  Ephe, 1, 20.
• * 1.136

  Phil. 2, 9,
• * 1.137

  Col. 1, 15, &c,
• * 1.138

  Acts. 3, 21.
• * 1.139

  A simili∣tude.