CHAP. XVII. Of Christ, and his manifestation in the flesh; and by what means he performed all the parts of our salvation
CHAP. XVII. Of Christ, and his manifestation in the flesh; and by what means he performed all the parts of our salvation.
U ndoubtedly, God is truly said to come to us many ways; but yet properly and specially, the son of God, which is the true God, came in the nature of man to save mankind. For, although God be in every place; yet we say, that he came; because he put upon him the nature of man: and thus we say he came unto us, and presented himself unto us; both the Father, the Son, and the holy Ghost. Because, albeit that the works of the Trinity, as touching inward matters be particular: as, to beget, to inspire, to proceed; (for these things are done by the divine power, which is common unto the three persons:) yet the same, as concerning outward things, are inseparable. Then wilt thou say; Wherefore is the son only said to be incarnate? Here two things are to be considered of us; namely, the action and the work. As touching the work itself, Christ alone took upon him the nature of man; since that nature is joined with the only substance of the son.
But with the action both the father and the holy Ghost had to do: for the efficient cause, and the action pertained unto the three persons. And that may be proved by the scriptures, insomuch as Isaiah saith; The Lord and his
spirit hath sent me. And Paul to the Galatians; When the fullness of time was come, God sent his own son. And in Luke the angel saith; The holy
Ghost shall come upon thee, and the power of the highest shall overshadow thee. And afterward, as it is in Matthew; She was found great with child by the holy Ghost. By these testimonies it appeareth, that Christ was sent, both by the Father, and by the holy Ghost.
Besides this, the son himself was the cause of his own coming. Indeed that might seem to be a hard matter, that one and the same thing should both be the efficient cause, and the effect: yet may it be proved many ways. For first, as touching sanctification, in the tenth chapter of John it is thus read;
Whom the fathers sent and sanctified, do ye say that he blasphemeth, because he saith; I am the son of God? Afterward, in the 17th chapter,
Christ again saith; For their sakes sanctify I myself. The very same may be said as touching the death of Christ: for Paul unto the Romans, writeth;
Who spared not his own son, but gave him for all our sakes. And to the Galatians he saith; Who loved me, and gave himself for me. The same also is said touching the resurrection, seeing Paul unto the Romans saith; He that hath raised up Jesus Christ from the dead, shall also raise up your mortal bodies. But Christ himself in John saith; Destroy ye this temple, and I will in three days re-edify the same. Again; I have power to lay down my life, and to take it again. And; By him all things were made. The same also we may say of the incarnation of Christ: for Paul unto the Galatians, saith;
When the fullness of time was come, God sent his own son. The same apostle to the Philippians saith; He made himself of no reputation, taking upon him the form of a servant. We see therefore, that it appeareth sufficiently by the holy scriptures, that Christ was both the efficient cause, and the effect. Wherefore, there were three that came, as touching the
efficient cause; although the work itself did pertain only to the son. Of this matter writeth Augustine at large, in his second book De trinitate, the fourth chapter; and against Felix the Arian, chapter 24: to prove, that Christ is both the efficient cause, and the work. And as concerning that, which Christ speaketh of himself in John; namely, I came not of myself, must either be filled up, with adding this one word, Onely: as if he had said; I came not only of myself: or else it is to be understood touching his human nature.
2. Paul, in the 9th to the Romans hath an excellent commendation of Christ, wherein he expressly confesseth the two natures in him, joined together in one and the self-same person: so that of both natures is made
Christ; Of the which (saith he) is Christ, according to the flesh, who is God over all things blessed forever. His human nature is declared in these words;
Of the Jews, as touching the flesh: for by the flesh, in the Hebrew tongue, is understood the whole man. His divine nature is most manifestly described in these words; Who is God over all, blessed forever. The same also is not obscurely signified in that, which is added; As touching the flesh: for that particle should not have been put, unless he had had something more than the flesh. This doctrine the Arians, Mahumetists, (and whatsoever they be that hold, that Christ is a mere man) do impugn, among the which also are the Rabbins of the Hebrews. For even as by a corrupt interpretation they had corrupted the law, as touching manners and life (which is manifest by the interpretation, that Christ made of the law, and in that he reproved their vain devises,) so had they also depraved the sincere faith of the Messias to come; so that they thought he should be a mere and simple man. For when
Christ demanded of them, what they thought of the Messias; they made answer, that he should be the son of David: neither had they any deeper or higher consideration of him.
Wherefore Christ objected unto them the 110th Psalm, where David called the Messias his Lord: which could not agree to a mere and simple man, born of his stock, as they fondly imagined. Ambrose, expounding this place, affirmeth; that These words must needs be applied unto Christ, since there is here no mention made of any other person, unto whom they may aptly be applied. If they will not (saith he) have these things to be understood concerning Christ, let them show some other person, mentioned by Paul, unto whom they may be referred: and if, besides Christ, they can find none other; then let them leave unto Christ, the glory which is attributed unto him by Paul. Ambrose indeed confesseth, that when the father and the son are joined together in the holy scriptures, the father is called God, and the son
Lord. And this he saith is done, for this consideration; because we preach, that we worship one God only. And if we should repeat the name of God, we might peradventure seem to depart somewhat from that unity: and therefore are those names so varied. But I see that that rule is not in the holy scriptures perpetually observed: for we read in the psalm (as it is cited in the Hebrews;) Therefore God, even thy God, hath anointed thee with the oil of gladness. Here for that he entreateth of the father and the son, he repeateth the name of God twice. He saith moreover, that Christ is above all, is read also in the epistle to the Philippians: for there it is written, that In the name of Jesus every knee should bow, both of things celestial, terrestrial, and infernal.
Out of which place, no less than out of this, which we have here in hand, he gathereth the divine nature in Christ; seeing if he were not God, he should not be worshipped. For in the Apocalypse, John was forbidden of the angel to worship him; I am thy fellow servant (saith he) take heed thou do it not. But Christ, when he often times permitted himself to be worshipped,
did plainly testify that he was very God. For seeing he was a most sharp defender of the divine, sincere, and true worshipping of God; he would never have suffered himself to be worshipped instead of God, unless he had been God in very deed. Yea (saith he) Paul doth so vehemently affirm
Christ to be God, that unto his words he addeth; Amen: which particle, without all controversy, maketh a great affirmation. Chrysostom also seemeth to ascribe these things unto the son: for he saith, that when Paul had reckoned up the wonderful great benefits, which God had bestowed upon the Hebrews (which were so great, that our Savior took flesh of that people) he by this exclamation, both gave thanks, and also ascribed the praise unto the son of God, and that upon good consideration; especially, when as he knew, that Christ was everywhere blasphemed and reproached by the Jews; and that most of all, when they rejected and cast from them his
Gospel and preaching.
3. We have else-where taught by testimonies brought out of the scriptures; and those most certain, that Christ is God: so as to repeat them again in this place, it is not needful. John, in the fifth chapter of his first epistle, expressly pronounceth, that Christ is the true God, and eternal life. At this time it shall be sufficient to have noted, that by this sentence of the apostle, which we are in hand with, are overthrown and confuted many heresies.
The Manichees taught, that Christ had not a true body; but that, whatsoever seemed to be in him, as touching a human body, was only a fantasy and an illusion of the eyes. But Paul saith, that Christ had flesh, and that he took it of the nation of the Hebrews. Which words of Paul make also against those, that confess, that Christ had indeed a true body; but yet say, that he brought it from heaven, and took it not of the virgins Marie. For they trifle with us, to say, that Christ conveyed his body through her, no otherwise than water
is derived through a conduit or pipe. But Paul manifestly saith; that the flesh of Christ was made, not by the Hebrews, but of the Hebrews.
Arius also is by these words confuted; who impudently durst affirm, that Christ was only a creature; and with blasphemous speech durst deny the son of God to be God. Among these also is Nestorius, who confesseth both the natures of Christ; but he so severed the one from the other, as he held, that that conjunction between them is only by grace: and that of these two natures is not made one person. Wherefore he denied, that the blessed virgins could be called θεοτόκος, that is, the mother of God; but that she ought to be called the mother of man: for it cannot agree with the divine nature, to be born again. But he considereth not, that Paul here saith, that Christ is of the Jews, as touching the flesh. We do grant indeed, that the things, which were universally spoken of Christ, are sometimes to be understood of the one nature, and sometimes of the other: when yet notwithstanding, Christ himself is only one person and substance. So we say, that the immortal God was born, crucified, and died. For there is a certain communicating of the properties, by the wonderful connection of the two natures, which Nestorius went about to separate and pull in sunder.
Howbeit I am not ignorant, that Erasmus, in this place, maketh mention of two other readings, besides this, which we follow. 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: and then followeth that which remaineth, as an exclamation separated, wherein Paul saith; that God, which is over all, is to be praised forever. So that, God signifieth either the father, or else the whole trinity. The other is to be read after this manner; Of whom is Christ as touching the flesh, which is over all: and there make a point, and then add this as a member by itself; God blessed forever. These readings I see no
cause why we should admit; for, seeing the common received reading is plain and manifest, I think it rather most meet to follow the same. For these readings put a new apostrophe or turning of speech, either to God the father, or to the holy trinity; when as there is no such need. Further Paul seemeth to follow the same manner, that is oftentimes used by the Hebrew prophets, and also in the psalms, that the latter part of the period should repeat that, which is contained in the former: which he doth here most plainly, and with much efficacy Because first he teacheth the divinity of Christ, when he said;
As touching the flesh. For that particle should not have been necessary, if there had been in Christ nothing else, but his human nature. And he addeth;
Who is over all: which belongeth unto God only. Wherefore, that which was in those clauses spoken somewhat obscurely, in the other part of the period he speaketh more expressly: for he saith; Who is over all, God blessed forever, Amen.
4. Neither is the reason of Ambrose lightly to be weighed, that there is no other thing or person in this place to be sought; seeing here the speech was purposely of the son only. Erasmus excuseth this his devise, that it nothing hindereth the divine nature, which we affirm to be in Christ; especially, seeing the same may be abundantly proved by other places of the scripture.
We answer, that we also know right well, that the divine nature in Christ is by many other places of the scriptures sufficiently testified, but yet (we think) that this is also, together with the rest, to be retained: for so we see all the fathers have done. Neither is it meet, that we should without cause decay the armory of the church, which we ought rather daily to fulfill and renew. But peradventure he will say; They trust but a little to other places, which so earnestly contend for this one. Verily we do not a little put confidence in other places: but since this place is very firm and clear, we
will not lose it. The Commentaries of Origin testify, that these things are spoken of Christ; as though Paul in these words would refell those, which at that time durst not openly call Christ, God. Which is marvel to hear Origin affirm, when as he otherwise did not think rightly of the son of God. But Erasmus thinketh, that that part, in those Commentaries to the Romans, is none of his. For he saith, that Ruffinus, or him whosoever he were, that translated Origin, amended certain things of set purpose; least the readers should be too much offended.
And Jerome against Ruffinus testifieth; that Origin in his other books, never thought well of those things, touching which he had erred in his book περί ἀρχῶν. Which if it be true; then, forsomuch as in these books he had a most wicked judgment of the son of God, it may easily be proved, that these things could not be written by him in his Commentaries to the Romans. But howsoever it be touching Origin, (for his Commentaries to the Romans are not extant in the Greek, whereby we should judge anything of them) this is certain, that Cyprian, a most ancient writer, in his second book against the Jews, the fifth chapter, useth this testimony to prove the divinity of Christ: albeit that, when he citeth the words of Paul, he leaveth out this word, God.
And so we perceive to be done by Hilary, upon the 122nd Psalm. But that may seem to have come through the negligence of the Registers, as Erasmus himself confesseth. Neither must we omit, that that particle, Over all, may be adjoined to that particle, Blessed, which followeth: so that the sense is; God that is to be praised above all.
Touching the uniting of substance of the two natures into one person of Christ, look the dialogue of Peter Martyr himself, set forth particularly concerning that matter.
5. But in that sentence of Paul, which is written in the first to the Corinthians, the 15th chapter; The first man is of the earth earthy, the second man is the Lord himself from heaven. That to this purpose the Antithesis might be perfect, many have thought, it should be understood; that even as the first man had his body fashioned out of the earth, so the second man; namely Christ, brought his body out of heaven. Hereof it cometh, that Valentinus, Martion, and among the latter heretics
Swenkfeldius and his fellows agree not, that Christ took flesh of the virgins; but thought, that he brought his body with him out of heaven. But it is not necessary, that the comparison should be answerable in every point. This rather is a certain allusion of the apostle, wherein is not weighed the substance of things compared; but the qualities, conditions, and gifts of nature are compared together. Neither meaneth the apostle any other thing, but that Adam was the figure of this our life; and that the latter Adam (I mean Christ) is the form of the life to come, which we expect. Neither doth he here make mention of a body, nay rather, when he had said; The first man of the earth earthy: he added; And the second is the Lord from heaven.
It is not denied of the godly, that Christ is from heaven; seeing they attribute unto him the divine nature: but yet it cometh not to pass thereby, that whatsoever the Lord, who came down from heaven, had, is either of heavenly nature, or else brought from heaven. For if we list after that sort to reason of the first Adam, we shall not say that he is utterly of the earth earthy; seeing (beside the body) he had also a soul, which is a divine thing, and was not taken out of the slime of the earth.
So as (according to this reason) we may say; that as Adam had not only a body fashioned out of the earth, but also a heavenly mind: so Christ comprehendeth not only the divine nature, which was out of heaven, but a
natural body, which he took out of the earth in the virgins womb. And Augustine, in the 13th chapter De civitate Dei, feareth not howsoever to attribute unto the man Christ a natural body: otherwise, if we shall grant unto Christ a body brought out of heaven, he shall not be a man; seeing heavenly things are furthest of all differing from earthly things. But that Christ was very man, as well the scripture everywhere testifieth, as also
Paul in this place expressly calleth him a man. Albeit (as touching the humanity) Christ may be said to have come out of heaven, seeing his body had no original from the seed of man, but from the holy Ghost: as the angel promised unto the virgins, when he said; The spirit of the highest shall overshadow thee. Moreover, he might be said to come from heaven, in respect of affections and actions of his human conversation: when as in manners and holiness of life, he altogether behaved himself heavenly and divinely. Furthermore, the apostle speaketh of Christ, having respect unto the state of the resurrection, whereunto we also shall be brought. And it is not to be doubted, but that he challenged unto himself the condition of resurrection; not naturally, but by his divine power.
6. But now seeing the exposition of this place is manifest, there resteth yet to reprove them, which have otherwise judged, saying; that Christ took not his body of the virgins, but brought the same forth with him out of heaven: and that he passed through the virgins Marie as through a conduit. But specially let us consider, what reasons they rest upon. First they say; that If the body of Christ be not divine and heavenly, but a creature taken of the virgins womb; when as Paul saith; that Christ dwelleth in our hearts (as we read unto the Ephesians:) we shall have no more but half of him. For it shall be no otherwise than according to his divine nature. But we answer them, that in what sort Christ dwelleth in our hearts, the same apostle doth plainly
declare: for he added; By faith. Which faith doth not apprehend Christ in part, but wholly; as well in the sacrament of the Eucharist, as also in the word of God, which is set forth unto us for our salvation. And that this must be judged after a spiritual sort, it appeareth, by comparing together of other places.
In the eight chapter unto the Romans it is said; If Christ do dwell in you, God, which raised him from the dead, shall also quicken your mortal bodies, for his spirit sake, which dwelleth in you. Here now we plainly hear, that Christ, by his spirit, dwelleth in us. And in the third chapter of the first epistle to the Corinthians, we are by no other reason affirmed to be the temple of God; but because the holy Ghost dwelleth in us. Neither is there required unto that conjunction, which we have with Christ; that his body should in very deed penetrate our breasts or our minds. By faith, and by the spirit, Christ is all wholly apprehended of us; as well touching his divine nature, as touching his human nature. And when we affirm the divine nature of Christ to be every-where, we do not so say of the human. It must not be thought, that we make a division of Christ, as Nestorius did. For we grant, that whole Christ, if (as I may say) thou understand him personally, is in every place: yet nevertheless, we will not grant that all that is of Christ is everywhere.
For wheresoever the son of God is, he undoubtedly it is, that hath the human nature joined with him; although not wheresoever he be, he maketh the same to be present in very deed, wheresoever he himself is: seeing for the very truth thereof it is necessary, that it be bounded within his own limits, and be contained within a certain place. Further, they argue, that in the last day of judgment, the body of Christ shall be seen of all them, which shall be judged. The which, forsomuch as they shall be an exceeding great
number, so as they will occupy a great part of the whole world; unless we grant unto Christ a body of wonderful greatness, as the sun, or some notable star is, he cannot be manifest unto all. Here do we say, that all those which shall be judged, shall be changed: so as they shall no longer have a natural body. And although the wicked shall not pass into the change of glory, yet shall they have a body so restored, as they shall have no longer need of meat or drink. So that they may be so endued with such a perfectness of sense, as they shall be able to behold their Judge, from the parts that be very far distant.
7. They say also, that according to our doctrine, Christ is not to be worshipped but by half; since it is manifest, that no creature must be worshipped. For if Christ had his body from the virgins, it was undoubtedly created: wherefore, in right it should not be worshipped. But hereunto we have already said, that we must not sunder the natures of Christ, as Nestor did. We must consider, that they be united to the person, and whole Christ is worshipped by us: that is to say, the same divine person, which wheresoever it be, or is worshipped, it hath the humanity joined unto it, which cannot be sundered from the divine nature. But if we would search the very cause of worshipping, the same is not to be found in the humanity, but in the deity.
Also they say, that a human body, seeing it is affirmed of us to be a creature, is subject unto the curse, and unto sin: and that therefore it is not meet that we should join the same with the son of God. Nevertheless, we confess it to be true, which these men say concerning the flesh and a human body; unless it be prevented and sanctified by the holy spirit.
But we deny that, which they take as granted; namely, that human flesh cannot be so sanctified, as it may be void of spot and curse. Let these men tell us, whether they think, that the body of the first man (when it was
fashioned by God, and made perfect and sound in mind) were under the curse and sin. Detestable it were so to think. For those things, which God made, were very good. Wherefore, seeing we read, that the holy Ghost did overshadow Marie, before she conceived; why will we deny the flesh and matter which Christ took from thence to be sanctified? And they are wont to allege diverse places of the scripture to confirm their devise, as that of Matthew; namely, That which is born in her is of the holy Ghost. Whereby they are of the opinion, that Christ was born in Marie, but not of Marie, as from thence taking substance. Howbeit, this place doth specially confute them: for it is attributed unto Christ, that he was born in the virgins. But to be born, is not to pass through by a pipe or conduit; but thence to take very matter of the body whereby it is said to be born.
And where they urge, that it is written; In her, that only they show but once: whereas on the other side, we have it in infinite places, that Christ is of the seed of David. Which when these heretics spied out, they became so impudent, that (as Tertullian reporteth) where so ever this preposition Ex, that is, Of, is had, they blotted it out, and instead thereof, for confirming their opinion, did put Per, that is, By, or through. Also they cite that place of John; The word became flesh: as though the body of Christ consisted not of the matter gathered of the virgins womb, but rather of the word of God.
Howbeit, these men, which speak on this wise, should consider how absurd a thing it is, to appoint God to be changed and turned into another kind.
They further allege against us, that which we read in John; Ye be of the earth, I am from above. Which purpose of theirs, how smally it prevaileth, the common and vulgar interpretation doth declare. Christ is from above, as touching his divine nature: over this, his actions were governed, not by earthly affections, but by the heavenly and divine spirit. But in the Jews,
whom he reproved, it was otherwise: for, as they were mere and bare men, so were they also led by carnal and earthly desires.
8. Moreover, they call to remembrance, that Christ denied that he had a mother: whereupon when he taught in the synagogue, and a certain man said; Thy mother and thy brethren inquire for thee at the door, he answered him; Who is my mother, and who be my brethren? But here they be far deceived, as they be in other places. For some have expounded that place, as though that messenger, which said these things, had mocked his divinity, as if he should say; This man professeth himself to be God, and I cannot tell what divinity he boasteth of, seeing nevertheless, his brethren and mother oftentimes seek for him. Wherefore Christ repelling this temptation, as touching his divine nature, answered; Who is my mother, and who be my brethren? As if he had said; So far forth as I am God, I have neither mother nor brethren. Or else we will expound the place more truly and easily; namely, that Christ then taught, that the function of teaching was committed to him of the father: and that therefore he ought not to be let from the same, either for his mother, or his brethren sake. For, in respect of such business, we must not know mother, brethren, and human affections: for first of all the kingdom of God must be sought. Wherefore Christ said in like manner unto his parents, when he was found in the temple, propounding and answering among the doctors; Did ye not know that I must be occupied about my fathers business? Again, they avouch that sentence out of Luke; namely, that when a certain woman had said; Blessed is the womb that bare thee, and the paps that gave thee suck: Christ answered; Yea rather, happy are they, which hear the word of God, and keep the same. But Christ, by this answer, rejected not the friendship of his mother: but he showed which was to be counted the better degree of felicity. Besides this, they allege, that
the angels in the Old Testament could take human flesh upon them, and indue themselves with our bodies; who, for all that, were not born of women. And what shall let (say they) but that we may say the very same of Christ, that he put on the form of man; and yet took not the same of Marie?
We answer, that (according to the power of God) it was no hard matter for Christ to be clad with a human body, by any other means than by the virgins womb.
But the similitude of angels, appearing in human form, must not be compared with the incarnation of the Lord: for they took no bodies upon them, to be crucified, to die, and to redeem mankind; but to execute the message that was committed unto them. But Christ, to the intent he might redeem men, would be in very deed a man. Which had not happened, if his body had been brought out of heaven; seeing that celestial and terrestrial natures do differ more, than in kind. Also they think, that Hilarius is on their side, who in his treatise De trinitate, wrote; that Marie the virgins added nothing of hers unto the flesh and body of Christ, besides the ministry of conceiving, bearing, and bringing forth: when as this sentence nevertheless doth vantage them but little. For Hilarius most manifestly beareth witness, that the body of Christ is a creature: but he saith that the virgins Marie added nothing of hers, as touching those three ministries, which he mentioneth, of conceiving, bearing, and bringing forth. For the 4th ministry had been to have had the company of man, to have joined with him, and to have admitted his seed: which Marie did not of her own.
9. But on the other side, that he had a true human body, it is proved many ways. For by the evangelists, his genealogy is set forth, the which by Luke is finished in Adam. In Matthew it is begun at Abraham. Neither is it any hindrance, that he nameth Joseph as the father of Christ; because Joseph
and Marie were both of one kindred: wherefore both their pedigrees be joined together. Which, whether it be done in the great grandfather's grandfather, or afterward, it is no need at this present to inquire. Further,
Christ every-where pronounceth himself to be the son of man. And unto Eve was promised the seed, that should break the serpent's head. And unto
Abraham was promised a seed, wherein all nations should be blessed. And Paul, in the first to the Rom. writeth of Christ; Who was made of the seed of David, according to the flesh. And again, in the ninth chapter to the Romans; Of whom are the fathers, and of whom, concerning the flesh,
Christ came, who is God over all, blessed forever. Moreover, unto the Galatians we read; When the fullness of time was come, God sent his own son, in the similitude of sinful flesh, made of a woman, made under the law.
And also in the same epistle is treated of the seed of Abraham, by which the blessing should afterward come. And the apostle urgeth the word Seed, that it is not spoken in the plural number, Seeds (as though we should understand the same of many:) but the scripture useth the singular number, that we should have respect unto one man Christ. Unto Timothy it is written; Remember thou, that the Lord Jesus Christ, of the seed of David, according to my Gospel, is risen from the dead. But most evidently of all doth the epistle to the Hebrews prove this doctrine, where it is said; that God took the seed of Abraham, not of angels: and affirmeth, that Christ is like unto us in all things, and was tempted in all things: and that, seeing his children are partakers of flesh and blood, he also himself took part with them (I mean of flesh and blood.) And he is declared to be our high priest, which could suffer infirmities with us, and was taken from among men. And again; He that doth sanctify, and they that are sanctified, be all of one. And we are called his very brethren.
10. Tertullian bringeth another argument, wherein he proveth, that Christ had a very human body; Nothing (saith he) is taken out of any matter, but it retaineth some tokens and marks of the same. Because the body of the first man was wrought out of clay, therefore it retained the kind of the two elements: for flesh representeth the earth, and blood the water. And many things declare us to be earthy, in respect of our body. In the earth thou mayest see clods; in our body muscles: the earth hath stones; our body hath bones: in the earth there be seen rivers and floods; over all our body veins be derived, which water all the members with blood: in the earth are spread the roots of plants and trees; in the body are placed sinews in all the parts: in the earth are found pebble stones; neither is our body destitute of gravelstones, nails, and such other like: the earth, within her bowels and secret places, hath metals; our bodies do hold marrow in the hollowness of the bones: we see moss and herbs to spring out of the earth; also upon our body there do grow hairs, beard, and bush of hair. All which things, seeing they took place in the body of Christ; there is no cause why the adversaries should endeavor to make Christ of heavenly nature; seeing these be tokens of earthy matter. Their opinion might seem to be probable, if they could show, in the body of Christ, any token of the seven stars, of Orion, Lucifer, or Arcturus: for then after a sort they might prove the matter thereof to be brought from heaven.
Of the personal union of the two natures into one person of Christ, look the dialogue of P. Martyr, specially set forth touching that matter.
11. Jesus, in Latin Servator, a savior, is derived from the Hebrew word Jeschah. And why he was so called, the angel declared; For (saith he) he shall save his people from their sins. This word Christ is a Greek word, in Hebrew it is called Meschiah; that is, anointed. In old time, among the
people of God, kings, prophets, and priests were anointed: for very hard conflicts rest upon them, which are appointed to these offices. Wherefore, under that token they be admonished, that they should become like unto wrestlers, if they will do according to their vocation. And no man is ignorant, but that the wrestlers were accustomed to anoint the parts of their body before they buckled together. Or else (which is a good deal the more likely) by unction was signified abundance of the spirit, with the which these three kind of men are endued: since prophets, kings, and priests, in the administration of their functions, have need of an abundant spirit. And that the inspiration of the spirit is in the holy scriptures called unction, we have no need to doubt. Isaiah saith; The spirit of the Lord upon me; therefore hath he anointed me. Which place Christ interpreteth to be written of himself, so as it needeth the less exposition of us.
And in the psalm, by the testimony of the epistle to the Hebrews, it is spoken as touching our savior; Therefore hath God thy God anointed thee with oil of gladness above thy fellows. And in the Acts of the apostles the 10th chapter, Peter preached unto Cornelius the Centurion, of Jesus of Nazareth, whom God anointed with spirit, and with power. And in the epistle of John it is written: The unction shall teach you in all things. Also in the 105th Psalm, when there was mention made of Abraham, Isaac, Jacob,
&c: it is written; Touch not mine anointed. And he could not call them, anointed, (so far as can be gathered of the holy scripture) by reason of any external and symbolical unction: wherefore it is wholly to be referred unto the instinct of the holy spirit. Neither must it be passed over, that our Lord
Jesus Christ attained to so abundant and plentiful unction of the spirit, as the same by him floweth also unto us, which believe in him: according whereunto it is written in the second epistle to the Corinthians, the first
chapter, in these words; It is God surly that confirmeth us, together with you, in Christ; and hath anointed us, who also hath sealed us, and hath given the earnest of the spirit in our hearts. Whereby it cometh to pass, that so many as truly believe, are not unfitly called both Christ's and Christians.
12. But this we must note, that those ceremonies of the law did vanish by the coming of Christ. Wherefore the papists, and some of the fathers also were lead with a certain false affectation, in that they obtruded to us their anointing. They would have that oil of theirs to be set forth so curiously, with such pomp and solemnity, as no other sacrament is so highly commended unto us by Christ. This is the disposition of men, that they always make more account of their own inventions, than of the commandments of God. But these men, in their oil, do dream I cannot tell what more than a mark that cannot be blotted out. And yet, what the same is, they understand not; neither being asked, be able to teach others what it meaneth. But all these things, Christ, by his coming, did abrogate: wherefore, there is now no need of oil. It is sufficient if ministers be lawfully chosen, that they may with some authority teach the people.
Neither is it now need for kings and princes to be anointed. But if so be there be any that at this day be anointed; the whole consideration thereof (in my judgment) belongeth to civil ordinance, and not to religion. Albeit therein also seemeth to be some false affectation of the Jews: for now we be all anointed, and Christians; and it is sufficient to have the thing itself.
There is no need of a sign, after that we have dedicated our name unto Christ. And we are said to be anointed, not because we be stroked with oil; but in respect that we have attained unto that, which the oil in old time signified. Oftentimes the thing itself is put for the sign, and the sign also for the thing. Christ was never anointed with oil, so far as we read: and yet
Isaiah thus writeth of him; The holy spirit be upon me, because he hath anointed me. And in the 105th Psalm, David saith of Abraham, Isaac, and Jacob; 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 anointed. We read not, that Abraham, Isaac, and Jacob were anointed with oil; yet, because they were consecrated for to instruct the people of God, they be called Christ's, and anointed. The thing itself is used for the sign.
13. Christ also is called Lord. Which name doth fitly agree with him: for all things are given unto him by the father, and he hath paid the price for our salvation; wherefore he is justly called Lord. And we may gather, that hereby he obtained this name; because the Hebrews never pronounce the holy name Tetragrammaton, written of four letters, which is, Jehovah, but pronounced by other words, that is, Elohim, and Adonai, which signifieth, might or dominion. Which thing seemed to be the cause, that the 70 interpreters, when they read this name Tetragrammaton, translated it by this word κύριος, which is, Lord. As it appeareth in many places, of the which we will allege one; The Lord said unto my Lord: where in the first place is written Jehovah, which they translated, Lord. So as when Christ is called
Lord, it is as much as if he had been called God. Although Tertullian, against Praxea, saith; that Christ is called Lord, when he is joined with the father: for then the father is called God. But and if the son, being joined with him, should also be called God; the Ethnics might think, that we grant more gods than one. Wherefore, to withstand their suspicion, we make this word Lord an epitheton of the son. But if we name Jesus Christ by himself, and alone; he is plainly called God: as it appeareth in many places of the scriptures. And he useth a certain similitude. As a beam of the sun, when we
make mention of it by itself, we call it the sun; and we say, that the sun entereth in at our windows: but when it happeneth, that the sun is to be named together with the beam, we call not the beam by the name of the sun, but say it is the beam of the sun. But the first reason is more firm.
14. As concerning the kingdom of Christ, it seemeth to bring no small difficulty, when as be the holy scriptures, there is often mention made of the eternal kingdom of Christ; which, if it shall have an end, as the words of Paul in the 15th chapter of the first to the Corinthians, seem to signify, some contrariety will appear to be stirred up. Gabriel said unto Marie; God shall give unto him the seat of his father David, he shall reign in the house of Jacob forever, and there shall be no end of his kingdom. And Daniel, when he prophesied covertly of the Monarchies, he was not silent as touching the kingdom of Christ; but he prophesied, that that should be a kingdom of all worlds, and forever. This knot did Ambrose undo, that we must not believe, that the son will so deliver up this kingdom unto the father, as he shall cease to reign: but because he will then declare unto all persons, that he doth not reign by himself, but that all his strengths and actions be of the father, from whom is all paternity both in heaven and in earth. And after this sort he shall openly glorify him. Which thing shall be, to deliver the kingdom unto
God, and to the father; that is, not to use the same unto himself only.
Augustine, wheresoever he entreateth of this place, consenteth unto Ambrose. But we may expound it otherwise, and (as I think) with a meet exposition, by these ways that follow; as to say, that to reign, is sometime taken as it were to excel, to be above others, and to hold the highest place.
And in this signification Christ shall reign perpetually.
But if we say, that to reign, is in such sort as to exercise the office of a king, to fight, to defend, to overcome, and other such like; Christ shall not
always reign. For when we shall be perfect and absolute, there will be no need of these helps of Christ. When he came into the world, he preached, he taught, he died for our salvation: now also he maketh intercession for us unto the father, he defendeth us from evils that hang over our heads, neither doth he at any time cease from the office and actions of a mediator: but in the end, when all things be pacified, he shall resign these offices to his father, when as there is no longer place for them. Even as when a most mighty king sendeth his only son into some province of his kingdom, that is disquieted with seditions, tumults, and rebellions; and his son going foreward with empire, and with a strong host, when he hath set at quiet, and hath reduced the rebels into subjection, he returneth a conqueror unto his father, triumpheth, and delivereth unto him the province subdued, and useth the empire of war and legions no longer. So was it used at Rome: when the enemies were subdued, the Dictator renounced his authority; and being become a private person, returned to his accustomed business. But between such like things, and this that we have now in hand, this is the difference; that the son of God will not so renounce himself, as he can be deprived of his honor: but because (as I have said) in the latter day he shall rest from the office of reigning, and shall be said to deliver unto God the father, the kingdom being in peace and tranquility, and the enemies subdued.
15. Touching the death and resurrection of the Lord, the apostle writeth, that he taught the Corinthians first of all. For these two be the two principal and chief points of our religion, unto which (without controversy) all the rest be referred. Further he saith, that He taught them, even as he had received of God, and of Christ Jesus our Lord: as he testifieth unto the Galatians, and as we read in the Acts. He would not have us to stick unto the authority of man; but he calleth us back unto the authority of God,
whose ordinance they resist, which command us to believe only those things, which the Roman church believeth. These men do give place, neither unto God, nor yet unto the scriptures: they account the Pope to be one above all. But the apostle, not only confesseth, that he received those things, which he taught; but he also twice mentioned the scriptures, when as he writeth, that Christ died according to them, and that he rose again according to them. And seeing by the scriptures he meaneth the Old
Testament, we easily gather thereby, for what cause, or to what purpose we ought to read the same; to wit, that we may confirm the New Testament by sundry and manifold testimonies.
We ought also to consider with our selves, when we hear that Christ died for our sins, how outrageous and cruel our sin is; seeing, it behooved the son of God to be therefore delivered unto the death of the cross. Neither let any man tell me, that God might have redeemed the world by some other means; and that it was not altogether necessary for the salvation of man, that the son of God should be fastened unto the cross. For if we once determine, that God is a most, wise and just considerer of things; we will acknowledge, that he choosing this means of our salvation, did exceedingly detest the nature of sin, when he decreed to give his own son unto death, and that unto a shameful death; to the end he might rid his elect from sin.
Neither will we judge it to be done without cause, if we remember that sin is the only thing, whereby we resist God. There is nothing in the world, or in the nature of things, except it be sin, that resisteth the will of God: which property spreadeth so far, as it doth not only comprehend those sins, which the schoolmen call actual sins; but also original sin, and the first motions of the mind. That original sin is against God, hereby it is showed, in that he made man unto his own image, in righteousness, in holiness, and in truth.
Now against this institution, we are born the children of wrath, and strangers from God; and are wholly given to lying and ungodliness.
Wherefore original sin doth altogether contend against the ordinance of God.
These things therefore have we now alleged, 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 half a benefit. When thou doest hear, that he died for our sins; understand the same to be not only for the original fault, but extend thou this sentence, even unto the engendered and natural lusts, and also unto those sins, which we commit by the consent of reason.
Assuredly, we owe even ourselves also unto Christ, for so notable gifts. The people of Rome yielded unto Curtius, and unto the Decij: because they had vowed themselves to death for the safeguard of the people. But these things being compared with Christ, are nothing: for those men otherwise should have died. Unto which law Christ was not bound; seeing in him it was as well to lay down his life, as to take it again. Before their eyes was set present glory, and praise of men, for the notable act which they took in hand: but the death of Christ, as concerning human judgment, had shame joined therewith on every side. Those men, for their loving country and deer friends took their death: but Christ, (as we read unto the Romans) died for the weak, for the wicked, for sinners, and for his enemies: which doth excel all manner of charity.
16. And when he saith; According to the scriptures: this is not to be referred unto his death, which was apparent enough. Since, human reason, and many historiographers do testify this; that Jesus of Nazareth suffered death upon the cross: but that he was made a sacrifice for our sins, that is not proved by the sense or reason of man's judgment. He added also
mention of burial, the which appertaineth unto death: for in that he was buried, it gave a more certain declaration of his death. And although here it be not added; According to the scriptures, yet is it commonly admitted.
Touching the resurrection also he addeth, that it was done according to the scriptures. Wherefore it now remaineth, that we see, by what scriptures the death of Christ and his resurrection are proved. Undoubtedly, the places are many: all which it shall not greatly force to recite. Only this I will admonish, that it should not much trouble us, if the Hebrews at any time withstand these testimonies, which Christ and the apostles allege for confirmation of these articles. Because it is not to be doubted, but that the apostles, and Christ, did chiefly admit the common and received expositions of the fathers. For it was so allowed of at that time, that those places should be so understood of the Messias, as they that were present could not for shame and conscience sake deny the same.
Wherefore we read not in the Gospels, that they withstood; because the scriptures, which were brought, were not to be understood touching
Messias: but we rather perceive, that their mouths were so stopped, as they had not wherewith to answer. But now, when those received expositions are no longer allowed among the Hebrews, we may perceive lies to be ready with them. Wherefore we, when we shall hear Christ or the apostles to have interpreted any place; let us give undoubted credit unto them. Albeit there are found in the scriptures, certain places so manifest, as the Hebrews themselves cannot resist them, if they would. In the 22nd Psalm, as well the death as the resurrection of Christ are very plainly set forth. Unto which psalm it seemeth that Christ of very purpose sent us, when he died upon the cross. And the 53rd chapter of Isaiah is so evident, as thou mightest think thyself not to read a prophesy, but an history of the evangelist. Also the
apostles were accustomed, for confirming of the resurrection, to bring in those places of the prophets, which make mention of restoring David's kingdom.
For seeing that external kingdom is not restored, nor that we ought to look for restitution; we must have respect unto Christ, who reigneth in heaven, and in them which be his; and shall reign eternally. Christ alleged the type of Jonah the prophet, concerning his death and resurrection: and in many such like places the death and resurrection of Christ were shadowed. Again, it is to be noted, that these things, which so went before, were not only types and shadows of the Lord's death and resurrection; but after a sort also had in them the very truth itself of those things. For, seeing that those holy men suffered many grievous things, and that within a while, help and deliverance 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 delivered. Wherefore we say, that the passion and resurrection of Christ began even from the first times; but that afterward, they took place more manifestly in Christ himself, and yet still become more evident unto the church, through the present death, which it daily abideth in labors and sorrows, expecting the blessed resurrection of the flesh. Then indeed shall these two principal points of our religion be truly fulfilled, and become most manifest.
17. Augustine, in his 14th book against Faustus, disputeth against a heretic, which refused Moses, as though he were contumelious against Christ, when he wrote; Cursed be everyone that hangeth upon the tree. Unto whom Augustine answereth; If thou, upon this occasion, condemn Moses, thou must also reject Paul: for he writeth, that Christ became accursed for us. And the same Paul saith; that He, which knew not sin, became sin for
our sakes. Moreover, he citeth a place to the Romans; that God sent his own son in the similitude of the flesh of sin, and by sin condemned sin. He bringeth also a reason, why the flesh of Christ is called sin; namely, because it was mortal, and tasted of death, which of necessity followeth sin. And he affirmeth this to be a figurative kind of speech, wherein, by that which goeth before, is expressed that which followeth. But besides this interpretation of Augustine, I remember also another, which the same
Augustine followeth, and it seemeth he learned the same out of Origin.
And that interpretation is taken out of Leviticus; where, when as there be diverse kinds of sacrifices instituted, mention is made of an oblation for sin.
But unto that word is oftentimes added a preposition: and in the Hebrew it is written Lechataath, and Leaschma, that is, for sin and for trespass. So that hereby we may see, that the sacraments (as we have often said) have the names of those things that they signify. And other tongues also, both
Latin and Greek, seem to have imitated this form of speaking. For the Latins call that Piaculum or Piacularem hostiam, which is offered to turn away the wrath of God. The same thing the Grecians call κάθαρμα, of making clean, and ἀνάθημα. And this is it, which Paul sometimes calleth sin, and a curse. This therefore is the meaning; that Christ condemned sin, which was in our flesh; by sin, that is, by that oblation, which was for sin; that is, by his flesh, which is now called περί ἁμαρτίας, which (after the Hebrew manner of speaking) is the sacrifice for sin. But, to condemn, signifieth in this place to take away, and to discharge those things, which use to follow them that are condemned. And that we may the easilier understand, how Christ by his death condemned sin; we ought by faith to be assured, that he hath obtained the holy spirit for us, by whom our sins be
forgiven; and by whom, lusts, which are the root of all sins, be repressed in us.
18. But here ariseth a doubt: by what means the apostle may seem to sever and pluck these things one from another; namely, forgiveness of sins, and justification: and on the other part, the faith of the death, from the faith of the resurrection; when as it may seem, that by the saith of both parts (I mean of the death and resurrection) not only is given remission of sins, but also justification. Augustine, in his 16th book against Fautus, seemeth to bring this interpretation; that our faith is chiefly directed unto the resurrection of Christ. That he died, the Ethnics also grant; but that he rose again, they utterly deny. And therefore, seeing faith is said to be the thing, whereby we are justified; Paul would make mention of that thing, wherein faith is most conversant. And for confirmation of his saying, he citeth a place out of the tenth chapter to the Romans; If with thy mouth thou confess thy Lord Jesus Christ, and believe in thy heart, that he was raised from the dead; thou shalt be saved. By which words it appeareth, that salvation and justification are attributed unto the faith of Christ's resurrection.
But these things must not so be understood, as though our faith should not be directed, even unto the death of the Lord. Indeed it is true, that the Ethnics confess that Christ hath been slain: but they believe not the same to be done for the sins of men, but either for some fault of his own, or else by injury. Whereas we assuredly believe, that he was crucified for the salvation 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 bringeth out of the tenth chapter to the Romans, doth make nothing against us. For who understandeth not, that in the faith of the resurrection of Christ, is comprehended that faith also, which we have of his death and cross?
Wherefore, there remain two other interpretations very likely to be true.
Whereof the first is, that by she very death of Christ, the price of our redemption was performed. But that this might be applied unto us, there was need of the holy Ghost, by whom we might be led to believe Christ; that it should be expedient for us, 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 have therefore risen again, that he might help us to obtain justification. Chrysostom seemeth to like of this exposition.
Another exposition is, that the faith of the death and of the resurrection bringeth justification; but that Paul dissevered these things, to the intent he might aptly declare the analogy and proportion between them. Unto the death of Christ very well answereth the forgiveness of sins; for by reason of them, death was due unto us. And as Christ, concerning this corruptible life, died; so also we ought, when we are justified, to die unto sin. Again, because justification seemeth herein to be declared, in that we begin a new life; therefore it is referred unto the resurrection of Christ, for that he then seemed to have begun a heavenly and happy life. Paul useth in a manner the self-same form of words, when he saith; With the heart we believe unto righteousness, and with the mouth we confess unto salvation. For the faith of the heart both worketh righteousness, and also bringeth salvation.
Howbeit, because salvation and instauration are chiefly declared in action; therefore he ascribeth it to confession. But whether of these expositions is the truer, neither do I contend, nor yet willingly will I now declare.
19. Rightly therefore is it said, that God commended his love towards us; when he delivered his own son unto the cross for our sakes. For there is nothing, that men hold more deer, and set more store by, than their children.
Wherefore we read, that wicked mothers, when they would testify to their adulterous lovers, their most fervent love and faithfulness of their continual company, slue their own children; because they saw they had no other argument more sure to testify their good will towards them. So God, when for our sakes he delivered his son unto the death, and that unto a most shameful death, gave unto us a most sure token of his exceeding good will towards us. In that he created the world for our sakes, it was indeed a great sign of his good will towards us: although therein rather shined forth his power, and divine might and wisdom. For it is the part of liberal and free hearted lords, to give and bestow many things upon their subjects. Howbeit, lords will never go so far, as they will endanger themselves for their servants sakes. Wherefore, when God gave his own son unto the death for our sakes; therein (as Paul saith) he most of all set forth his love towards us: which thing he therefore did, to stir us up to love him again.
God had commanded us in the law, that we should love him with all our heart, with all our soul, and with all our strength. And that we might the willinglier perform this, he would first declare his good will towards us, that it might appear, that he loved and cared for us, more than for himself.
For he would die, even for our sakes: which death yet we so little esteem, that we will suffer nothing for it; nor restrain ourselves from any commodities of the body, or delights of the flesh. His will was, that all men should be in good case, and in the meantime one alone to suffer: but we desire to be in good case ourselves alone, although all other in the meantime must perish. But it is not possible, that there should be in us so great a contempt both of our own salvation, and also of the salvation of others; but that either we believe not so great a benefit of God, or else we do not earnestly enough weigh it. There was never wooer, that with so great
a desire and fervent love married his spouse, as Christ hath married unto himself his church. Neither hath any man, at any time, married a wife so unmeet and unworthy for him to match with, as Christ hath done the church. For in what state the church was, before Christ matched with it,
Ezekiel in the 16th chapter describeth, where he saith; that She lay upon the ground, and that her naval string was not cut off, neither was she washed with water, nor powdered with salt, and there was no eye that had compassion on her.
Paul also, both to the Romans, and elsewhere, doth oftentimes declare at large, in what state we were before we came to Christ. Unto the Ephesians, he not only faith, that We are by nature the children of wrath, but also he addeth; Ye were once darkness, but now ye are light in the Lord. Unto Titus he saith; We were as fools, not obedient, but wandering out of the way, giving ourselves to sundry lusts, living in malice and envy, hateful, and hating one another. In the first to the Corinthians, when he had reckoned a beadroll of most heinous sins, he saith; These things undoubtedly were ye sometimes, but ye are washed, but ye are sanctified. Wherefore, we have the son of God given unto us, as a pledge of the love of God. He placed not in his stead an angel, or an archangel; although he might so have done. He vouchsafed to come himself, and to suffer a most bitter death upon the cross. It behooved, that for our redemption there should be some such good thing offered unto God, which might either equally, or else more please
God, than all the sins of the world had displeased him. And this hath Christ offered for us. And if a man demand, why the death of Christ was so acceptable unto God; there can no other reason be given, but his immeasurable charity and love. God indeed might have been contented with any other thing: but his will was rather to have this thing; not because he
would feed his eyes and mind with the affliction and punishments of Christ (for that had been the part of a cruel father) neither for that he foresaw the great love and modesty in his son (although these things were in Christ most singular, and of very great force with the father:) but (as I verily judge) because that by this only means, he might see his love towards us to be most perfectly declared; and also an example of most holy life to be set forth for men to follow. For if thou demand, whether it were of necessity, that the son of God should in such sort die? I answer, that here must be put no necessity of compulsion; seeing there is nothing in God, that is by violence: neither also was there any necessity of nature. For although there be in the divine nature, many things of necessity; namely, that it be one, that it be three, and that it begat a son, and such other; yet were it a wickedness to think, that any outward effect proceedeth from the same, through natural necessity, seeing whatsoever God doth, he doth it freely. Neither do we here put any necessity by supposition of the end. For the salvation of man might have been wrought by many other ways and means, if God's will had been so. But it was of necessity, that Christ should die by supposition of the divine providence and counsel; because God had decreed it should be so.
And this he did chiefly to declare his infinite love.
20. Now resteth to see, what this so great love of God towards us requireth again at our hands: and those things are many. For first, as Christ applied all his will and endeavor to redeem us; so is it our part on the other side, utterly and all wholly to addict ourselves unto him. And as he, setting aside all things, had a care only of our salvation; so also ought we to pluck away our mind from all things, and not to seek our own anymore, but that which belongeth unto Christ. They, which have returned again into favor with their enemies, may be an example unto us. For they, least they should
have seemed to do it counterfeitly or feignedly, leave no duty undone, but that they show unto their new reconciled friends: yea and take special heed, that they be not thought to retain still any remnants of enmity, or dissimulation closed up in their mind; as we read that Cicero, Crassus,
Pompeius, and many other did.
Further also, seeing by the mercy of God, through the death of Christ, we are so steadfastly placed; we must take heed, that through wicked and shameful acts, we throw not our selves down headlong from thence. For they, which after they have been once reconciled, persist in defiling themselves with vices, do not only fall headlong from their most excellent state and condition; but also (as it is written unto the Hebrews) do tread underfoot the son of God, and pollute his blood, which was shed for them.
By this place also we are taught to love our enemies, not after that ordinary manner; as when men are wont to say, that it is enough to wish well unto their enemy, if they hate him not: but yet in the meantime, they will put no endeavor, either to amend him, or to bring him to salvation. And that, which is more grievous, they not only are not beneficial towards their enemies; but also through their slothfulness, they suffer the weak brethren to perish.
They wink at their faults, neither do they use their admonitions and reprehensions to amend them. There are besides, infinite other instructions, which the love of God teacheth us. For we have no book furnished with more plentiful doctrine, than is the death of Christ; the which if we diligently examine, we shall be thoroughly taught almost in all the duties, which be necessary unto salvation.
21. Furthermore, those things that be said, touching the death and resurrection of Christ, are most manifest. But what it is to sit at the right hand of God, it doth not so plainly appear. The speech is metaphorical,
derived from princes and kings, who place at their right hand such as they hold in greatest honor and estimation. In the 100th Psalm it is written; Sit at my right hand, until I make thine enemies thy footstool. And Solomon, when he was minded to show great honor unto his mother Bersaba, he commanded that she should have a throne set for her upon his right hand.
Also the sons of Zebede desired of Christ, that they might sit, the one at his right hand, and the other at his left hand. Touching this high honor granted to him of his father, Christ himself saith; All things are given unto me of my father, and there is given unto me all power, both in heaven and earth. And John the Evangelist saith; Jesus knowing that all things should be delivered unto him. And Paul, unto the Ephesians, saith; He is set above all principality, power, virtue, dominion, and above every name that is named, be it in this world, or in the world to come.
And unto the Philippians; He gave him a name that is above every name, that in the name of Jesus every knee should bow; of things in heaven, of things in earth, or of things under the earth. And unto the Colossians; He is the beginning and first begotten of the dead, that in all things he might have the preeminence. For it pleased the father, that in him all fullness should dwell. And although the right hand of God (as we have said) signifieth honor and high dignity; yet must we not think, that the body of Christ is spread out so far, as his Godhead and right hand is extended. For that body
(as the state of human nature requireth) is comprehended in a certain and definite place, the which is heaven; as Peter in the Acts of the apostles doth testify, as the article of his ascension doth teach us to believe, and as Augustine and many of the fathers have instructed us.
For further reading look to D. Peter Martyr on the dialogue of both natures in Christ. Of Christ's person, death, and resurrection, 3 sermons,
and the epistle unto the brethren of Poland.
When as I was come thus far forward, there happened into my hands (which I had in vain sought long before) our authors exposition upon the apostolical Creed, written in his own natural language. The which D. Peter
Martyr, divorcing himself from the dregs of popery, set forth, when he departed out of Italy: as Master Josiah Simlerus testifieth in his life. The same, for so much as (to my knowledge) it was not yet extant in Latin, set forth in this manner, I thought it would be both pleasant and profitable to the readers, that it might come to light: a few things being cut off, because they were both largelier, and more exactly treated of in another place.
Further, as touching the causes of departing from popery, look the second epistle.