The fruit and virtue of We have heard in the treatise of the Lord's passion, that it is not sufficient merely to know the history thereof; neither is it sufficient to know how and when
Christ rose; but both the use and profit of his passion, as well as his resurrection, should be preached and known; to wit, what Christ obtained by them for us.
Where only the deed of the history is preached, it is frivolous preaching, and without fruit; which both satan and wicked men as well know, read and understand, as we do. But when the use of them are preached, wherein they profit, that indeed is a fruitful and wholesome sermon, and full of sweet consolation.
Christ hath declared the use and profit of his passion and resurrection, when he talked with the women: Mat. xxviii. 10. "Be not afraid; go tell my brethren that they go into Galilee, and there shall they see me." These are the first words which they hear of Christ after his resurrection from the dead; whereby he confirmeth all his sayings, also all his benefits showed to them before; and that they should come unto those who should believe thereafter. Here he calleth not only his apostles his brethren, but also all them that believe in him; although they do not see him visibly as the apostles did.
Shall any one come forth and boast of his merit, or of the strength whereby he is able to merit any thing? What had the apostles merited? Peter denied Christ thrice: and all the rest of the apostles fled from him: he might have called them runaways, and forsakers of their standing in the midst of their conflicts; yea, traitors and wicked men, rather than brethren. Wherefore of mere mercy and grace this word was brought unto them by the matrons, which the apostles themselves did perceive. This word is full of all consolation and comfort; that Christ careth for such wretched men as we are; yea, and that he doth call us his brethren. If Christ be our brother, I would fain know what good things we shall want?
They that are brethren by consanguinity, use goods common among themselves, having the same father, and the same inheritance; otherwise they would not be brethren. So we also possess good things in common with Christ; enjoying the same father, and the same inheritance; which inheritance is not diminished by parting it, as worldly inheritances are, but is always made abundant; for it is a spiritual inheritance. A corporal inheritance, when distributed into divers parts, is made smaller; but in the spirit, the case is such, that he who hath received part thereof, hath obtained the whole. What is the inheritance of Christ? In his power are life and death, sin and grace, and whatsoever is contained in heaven and earth; his are eternal verity; strength, wisdom, and righteousness.
All power is given unto him; he hath rule over all things; over hunger, thirst, prosperity, adversity, &c. He reigneth over all things, whether they be in heaven or in earth, spiritual or corporal; all things are in his power, as well eternal as temporal. Now if I cleave unto him by faith, I shall be made partaker of all his good things: I shall not obtain part of the inheritance only, but I shall possess with him everlasting wisdom, and eternal strength. I shall not be grieved with hunger, sin shall not oppress me, neither shall I be afraid of death. Hereby we may easily understand the sayings frequently uttered by the prophets, especially in the Psalms; as where David saith, Ps. xxxiv. "The young lions do lack, and suffer hunger; but they that seek the Lord shall not want any good thing." He saith in another place, "The Lord knoweth the ways of the righteous, and their inheritance shall endure forever. They shall not be confounded in the perilous time, and in the days of dearth they shall have enough." And again; "I have been young and now am old, yet have I never seen the righteous forsaken, nor his seed begging bread."
All these things Christ bringeth with him; for we are, and are called his brethren, not because of any merit in us, but of mere grace. If we would print these things in our hearts, and thoroughly feel them, it would go well with us; but they go in at one ear, and out the other. St. Paul glorieth in these things, as he saith, Rom. viii. "As many as are led by the spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry, Abba, Father. The spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together."
This title ascendeth so high, that the mind of man is not able to comprehend it.
For unless the spirit, the comforter, imparted this grace to us, no man would be able to say, Christ is my brother. Those who cry out without faith, "Christ is my brother," are fanatical spirits, who vainly pronounce words without fruit. The case standeth very differently, and more marvelously with a true Christian; he is amazed, and hardly dareth to confess any thing sufficiently thereof. Wherefore we must endeavour to hear this, not only with fleshly ears, but to feel it in our hearts; then we shall not be rash, but be carried into an admiration thereof. A true
Christian views these things with fear; and cries out, am I, a wretched and defiled creature, drowned in sin, worthy that the Son of God should be called my brother How do I, a miserable wretch, attain to such a thing? Thus he is astonished, and can hardly comprehend these things.
These things cannot be understood according to flesh and blood; the heart of man in a natural state is not able to comprehend them. Christ more plainly declares unto Mary Magdalene the use and fruit of his death and resurrection; when he saith, John xx. "Go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God." This is one of the most comfortable places of which we can glory and boast. As though Christ should say, Mary, go hence and declare unto my disciples, (which fled from me, which have deserved punishment and eternal condemnation,) that this resurrection of mine is for their good; that is, I have by my resurrection brought the matter to pass, that my Father is their Father, and my God their God.
These are but few words, but they contain much matter in them; namely, that we have as great hope and confidence in God, as his own Son. Who can comprehend such exceeding joy! I will not say, utter it; that a wretched and defiled sinner may be bold to call God his Father; even as Christ himself. The author of the epistle to the Hebrews, well remembered the words of the Psalm, how it speaketh of Christ; who, as he saith, is not ashamed to call the believers brethren; saying, "I will declare thy name unto my brethren: in the midst of the church will I sing praise unto thee." If any worldly prince or nobleman should humble himself so low, as to say to a thief or robber, thou art my brother, it would be a notable thing which every one would marvel at: but this king who sitteth in glory at the right hand of his Father, saith to poor mortal man, thou art my brother.
In this king is our confidence and comfort. He arms us against sin and death, the devils and hell; and against all sinister success of things, as well of body as mind. As we are flesh and blood, and therefore subject to all kinds of adversity, it follows that the case should so stand with him; otherwise he would not be like unto us in all things. Wherefore, that he might be made conformable, and like unto us, he had experience in all things, even as we have, sin only excepted; that he might be our true brother, and exhibit himself openly unto us.
The epistle to the Hebrews doth set this forth in a lively manner, chap, ii "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people: for in that he himself hath suffered, being tempted, he is able to succour them that are tempted." The profit, use, and fruit of the Lord's passion and resurrection, St. Paul hath summed up in a very brief manner; when he saith, Rom. iv. "Christ was delivered for our offences, and was raised again for our justification."