He suffered under Pontius Pilate, was crucified, dead, buried, descended into hell.
Moreover, if He so humbled Himself for our sakes that, though He was Lord, He appeared in the form of a servant, it should not seem so grievous to us, at times, to temper our pride and lower the loftiness of mind for the welfare of our weak and impoverished brethren. Therefore, not without good reason, Paul exhorted the Philippians that among them should be the same mindset that was in Christ Jesus, who, though He was in the form of God, did not disdain to take on the form of a servant. And thus far concerning the original conception and birth of Christ, according to the human nature. Let us now proceed.
He suffered under Pontius Pilate, was crucified, dead, buried, descended into hell.
The sequence we previously established requires that we first discuss the death of Christ; secondly, His state after death, regarding both the body and the soul. Firstly, the death of Christ, which can never be sufficiently extolled or contemplated by us, involved two main aspects: one, that it was exceedingly ignominious; the other, that it was extremely painful. The insults Christ endured, although numerous and difficult to bear, primarily stemmed from two significant factors. The first is the infamous quality and nature of the sins that were placed upon Him; the second is the perfect innocence and pure righteousness of His life. For just as when something unclean and impure, if seen in the common street, is not so out of place and is less offensive than if, through the envy and malice of someone, it is thrown upon a noble and precious painted table, so it is far less fitting for a man who far surpasses all other creatures to be stained with infamy and dishonor.
Regarding Christ, who was the head of humanity, the prince of angels, and the only Son of God—not only just and innocent but also the very embodiment of innocence and justice itself—it was excessively shameful and ignominious that He should be burdened with such heinous crimes; and that in a trial, not before the citizens of just one city, but before all the people of the entire kingdom of Judea, who at that time were customarily gathered to celebrate
Passover in Jerusalem.
It did not suffice for them that they had frequently defamed Him with accusations, calling Him a possessor of evil spirits, a sorcerer, a consorter with devils by whose aid He performed miracles; and that they labeled Him a glutton, a drunkard, from whom no sound doctrine could emanate; also a companion of publicans and sinners, and ultimately of infamous and wicked men; that from Him came nothing but offenses and evil examples. They called Him a Samaritan, an alien from the true worship of God, from whom, as from some profane person excommunicated from the church, all men were to keep away. These accusers, not content with these reproaches, with the intent to pursue Him unto death, laid further accusations against Him before Pilate and Herod; namely, that He had uttered intolerable blasphemy against the law of God, arrogating to Himself the name of the Son of God; that He was a seditious man, not only against their own laws but also against the commonwealth of the Roman Empire, by persuading the people to deny tribute to Caesar; and that He earnestly pursued this aim: namely, to claim the dignity of a king contrary to order, and without the consent of the Romans.
And by this means he came into such shame and contempt, as Barabbas, though he were a wicked and notable thief, was judged to be more just than he: so that such a man being quit, our Christ was
condemned. And in token of his just condemnation, and to have it manifest, that he (above all others who commonly are judged wicked) was worthy of the cross; he (by decree of the judge) was hanged between two thieves, as though he had been the chiefest among those who were most wicked and mischievous persons. But then was fulfilled that prophecy, which is written in Isaiah, which says; that Christ should be contemned and nothing regarded among men: from whose sight everyone should withdraw himself, and that at length he should be reckoned among the wicked. And certainly, his sentence does not disagree with that, which Paul wrote in his epistle to the Galatians, where he says, that He became a curse for us, to deliver us from the curse of the law: for because it is written; Cursed is everyone that hangeth upon a tree. And here comes to remembrance to speak a few words of the justice of God, however exceeding severe the same were. But show me (I pray thee) if shame and confusion be of good right due unto sins; what greater and more heaped measure of shame might there be found, than that, which Christ suffered for our sakes?
Were not the offenses of man sufficiently and above measure derived unto Christ, and the same punished in him with all shame and dishonor? Some man perhaps will say, that the rebukes were of less weight; because of his grounded innocence. And in very deed on this behalf some easement might have been brought to those reproaches, if that innocence had been most manifest to the sight of all men. But assuredly, upon that day, wherein Christ was lifted upon the cross, he was so oppressed with the great heap of despiteful railings, and false accusations of evil, as the people miserably beheld him nailed unto the cross, wagging their head at him; not as though they were troubled by perceiving his afflictions, but that they might pursue him still being wearied with ignominies and slanders, as though they allowed by their judgment, all those troubles and miseries, which
environed him on every side. Justly therefore may we rejoice, that we by faith are made partakers of so great a benefit; seeing all the rebukes and ignominies, which were due for our sins, Christ our head took upon him, and utterly abolished. Yea undoubtedly, in the place of this shame and ignominy, we by that merit of Christ possess in hope both glory and honor in the sight of God, as a thing due unto us.
But seeing not only shame and ignominy is by the just judgment of God due to sin, but also punishments, which are laid upon us, according to the manner and measure of the sin: for this cause Christ departed this life, not only laden with railings and contumelies, but also was as it were plucked from the same life by the violence of most grievous pains, and most cruel punishments. The which seeing the evangelists do plentifully recite, it is not our meaning to spend any longer time in particular describing of the same. Howbeit, it seemeth that all those punishments of Christ, which undoubtedly are innumerable, may be contrived specially into four chief parts. Among which, the first appear to be the sundry sorts of scornings, wherewith he was diverse times assailed: such were the spitting in his face, the saluting, and entitling him by the name of king; the putting off of his own garments, and clothing him with other garments unaccustomed; the reputing of him sometimes to be a fool, and sometime a prince; by blindfolding his eyes with a cloth, and by putting the scepter of a king (though the same were of a reed) into his hands: also, being so arrayed, the bidding of him to prophesy by such as mocked him; also to be set naked in the sight of all the people: finally, to see his garments divided to most wicked knaves, and lots to be cast upon them. I pass over, that he was accounted of Herod as it were a common fool, and an infinite number of other mocks, with which he was disquieted; as the wise reader shall easily understand out of the holy scriptures. But if one demand, wherein the rebukes and
ignominies laid upon Christ, whereof we have spoken before, do differ from these latter: I answer, that those belong to unjust infamy, to accusation, and unjust condemnation; but these were added for the punishment of those faults, which slanderously were laid upon him.
Besides these reproaches, we must weigh the stripes and bloody wounds, which he sustained in his whole body, the blows, the scourgings, the strikings with the reed, the prickings with thorns, and an infinite number of other things more, which he suffered at the sessions of the priests and elders, in the judgment hall, in the streets, and elsewhere in diverse other places. These hard afflictions received he under the cross, which he bore on his shoulders with great travel, before it held him stretched out upon it with his whole body. But he was crucified being not tied with any bands, as perhaps the rest were; yet nailed unto the wood through hands and feet, even as he himself thereof gave a sure testimony after his resurrection, when he said unto Thomas; Bring thy finger hither, and see my hands, and put forth thine hand, and put it into my side. Which he added, by reason of the wound that he received in his side by a certain soldier after his death. The very which thing David, by the spirit of prophesy, had foretold in the Psalms; They pierced (saith he) my hands and my feet. The same prophet also passed not over in silence, that unpleasant taste of myrrh, which being mingled with vinegar, was proffered unto Christ for a drink. For he writes in the 69th psalm;
They gave me gall for my food, and vinegar for quenching of my thirst. The fourth and last punishment, which Christ for our sake took upon him, was that separation of the soul from his precious body; which as he that had the same fully in his own power, and that saw all things to be fulfilled that were foretold of him by the prophets, touching the former matter, he of his own accord, making a loud voice yielded up his spirit.
But here, seeing everything is most worthy to be noted; I stand in some doubt, what thing I may here first settle myself to examine.
Howbeit among many things. I will now entreat (as briefly as I can) of this, which I next add. First, let me ask you one question; whether it seem most strange unto you, that God (who by another easier kind of means might have reconciled mankind to himself) took in hand the performance thereof by so many and so grievous pains and labors of his own son? For this is certain, that he might have taken any other way in hand for reconciling of us with his son: why then did he make him subject to so many miseries and rebukes? Here might I answer, that the justice of God might by no other means be satisfied. Which answer, as it is true, so is it commonly received.
Wherefore I think it meet to note here three things most profitable to be known. The first shall be this; that we may sufficiently understand, by that so hard a means, which God used for procurement of our salvation, how great a bond by the just judgment of God was grown through our sins, how grievous was the burden of them, how great was the wrath, enmity, and hatred which God had conceived against us, and how horrible a revenge hung over our heads. Which, if it be diligently enough considered, will it not be a most fit bridle to restrain our lusts, and to stay us from falling into foul and shameful acts, and into the unclean works of darkness of this world, and of the flesh? Undoubtedly we, considering with the eyes of our faith, how severely and sharply God hath punished them in Christ, everyone of us ought to be careful to fly wisely from them.
Another thing that is meet here to be noted is this; namely, that the consciences of men, which through the infirmity of the flesh do oftentimes faint, could never assure themselves, from damnation, which by their continual, yea and shameful falls they deserve; especially when as God, the most just judge, who never leaveth our sins unpunished, is always set before our eyes Men's minds (I say)
being stricken with the feel of sin, could never have taken any comfort unto them; unless the severe sentence against Christ had gone before. But when we perceive, that the son of God, by so hard and bitter chastisement, abode the punishment for all our sins; besides, that from hence springeth a full assuredness to our minds: we can never be satisfied in giving of thanks unto the mercy of God, for that he cast all our iniquities upon Christ, according as it was foreshowed by Isaiah, that so he should suffer for our sins those grievous wounds and afflictions: And that is it which Paul remembereth in the eighth chapter to the Romans; that God spared not his own only son, but gave him to death for us all.
But now let us come to the third point of doctrine, which it behoves us diligently to weigh. Besides the profitable uses that we have before assigned, as touching the sufferings of Christ; here he shows himself an example and lively image of all perfection: seeing we may here behold what patience, obedience, and charity our Christ taught us in dying for us. Certainly, this doctrine is a most fit thing, invented for the keeping of constancy in all afflictions. Shall there any be found, if he be pressed with adversities, or overcharged with devilish temptations, or if he run into any other miseries whatsoever, that turning his eyes upon Christ hanging on the cross, does not in the greatest troubles and calamities whatsoever, comfort himself with this joy? I boldly here affirm, that such a man, above all others, will keep the quietness and tranquility of his mind; seeing he acknowledges himself by reason hereof to walk in the paths, and to tread in the steps of our most beloved master, and only redeemer
Jesus Christ. There is no affliction will be grievous unto him, neither will it disquiet him to sustain any adversities or hard persecutions, whatsoever they be, for the honor of God, and glory of his Gospel.
Who is it from hence forward, that will refuse to drink of this cup of
afflictions; seeing Christ our head and prince has so cheerfully drunk thereof for obtaining salvation unto others?
These things (I say) if every faithful man will thoroughly consider with himself, he will not suffer the concupiscences of the flesh any longer to take place, and bear rule in his mind; but with this prick of the cross will day and night be egged forward, and be profitably driven to the mortifying of them; while he shall consider, that the flesh of Christ, by the commandment of his father, was humbled upon this tree; and that the same was obedient even unto death, the which death was no less cruel than ignominious. So as, by the passion of Christ, we not only pick out a consolation in our miseries, misfortunes, and calamities, which often times light upon us; but also a lively exhortation, that we may be crucified with him, as concerning the old man and our flesh: according to that, which Paul to the Galatians taught; They (saith he) that be of Christ, have crucified the flesh with the affections and lusts. Wherefore the same apostle used to call his afflictions, Stigmata, that is, The prints and seals of Christ engraved in his body.
By reason whereof we cannot marvel enough at the folly and also madness of some Christians; which run hither and thither on pilgrimage, as far as Hiesa or Auernia, for the prints and seals wherewith they vaunt that their Francis was marked. But persecutions, or rather infamies and losses, which must be sustained either in goods or in bodies themselves for Christ's religion sake, or else for showing of obedience to God, they refuse them; or else certainly they unworthily complain of them every moment. Of all these things it follows, that we ought very much to esteem afflictions, punishments, and troubles, which we endure by the will of God, for the glory of Christ; as being seals and marks of all those things, which the only son of God, and our redeemer Christ suffered for us