He rose again the third day, he ascended into heaven, he sits at the right hand of God the Father Al
same wholesome and most true word. Which word, seeing they, being always like to themselves, did obstinately reject; and being dead, retained still that incredulity which they did being alive, they themselves gave a most manifest testimony against themselves of their most just condemnation; especially, seeing they might not any longer pretend any manner of ignorance. Thus the wisdom of God through his judgments carries perfect praise and renown. And here we are to crave of God, that he will vouchsafe to give unto us such a mind, as we esteem not more of our perverse lusts, than of a stinking carcase, which is already laid close in a sepulcher: and that he will so open our heart, to embrace his holy promises; least while our ears are stricken only with the outward sound of them, we wickedly resist the truth and certainty of them. It is our part also, that seeing Christ, by so many labours and sufferings, approved himself for certainty to be very man; we being comforted by his help, should plainly meditate divine and heavenly life. And having so great a benefit given of God, by the death and burial of Christ; we should do him no small wrong, if we would in very deed think, that our own works avail anything for reconciliation of us unto him: when as we profess rather by this article of faith, that he was pacified with mankind, by the only death of Christ, and by his bitter passion.
He rose again the third day, he ascended into heaven, he sits at the right hand of God the Father Almighty.
If Christ, that only son of God, who came down unto us, and for our salvation was slain by a most bitter death of the cross, had shrunk, or not been able to have sustained death; and being closed in the sepulcher, had tasted the force of corruption, as other men do: how might we have confidence to be saved by him, that had not been able
to save himself? In like manner, as if a man that would proffer his help to one perishing in the water, leaps with good courage into the water: nevertheless, he himself, while he endeavours to save another, perishes, being swallowed up in the deep of the water; can he that perishes himself, bring any help to him that is perishing?
Undoubtedly no other commodity can come thereof, but that the loss grows to be double; if unto the death of the first, there is also added the death of a second, who by his death should bring so much the more loss, in how much his life was more pure and holy. So then it altogether behooved, first, that for our salvation Christ should deliver himself from death: then, to persuade us most fully, that by faith in him salvation is obtained for us. Wherefore, they who beheld him hanging upon the cross, did reproachfully cast him in the teeth with these things; Let him save himself, and we will believe him; he saved others, himself he cannot save. And he rose again from death: wherein he expressed forth a greater power, than if he had then descended from the cross. He strove in such sort with death, as he mightily conquering and destroying the same, might not be retained thereby. For this cause do we here confess, that he was raised up the third day, according to the Scriptures; and that by his Father's decree he ascended into heaven, and that he sits at the right hand of the Father. By which article of our faith we now suck out most sweet comfort; namely, that Christ is exalted for our salvation. And here fall out two things most worthy to be noted; the first is, what manner of exaltation and new glory of Christ the same was; the second, what profit may redound to the faithful thereby.
Whosoever is desirous to perceive aright, unto what a height Christ is raised up; first it behooves him to weigh, unto how base an estate he first of his own accord humbled himself for our sakes. This does Paul in his epistle to the Philippians contrive in few words; He says he made himself of no reputation, and took on him the form of a
servant, and was made like unto men, and was found in shape as a man, he humbled himself, and became obedient unto death, even to the death of the cross. In like manner also, as we have more at large showed before, his body was closed up in the sepulcher; but his soul had proof of that state, which the spirits of men enter into, when they be separated from their bodies by death. The viler therefore and more abject that these things were unto the show, so much the more honourable it was to dispatch himself from hence, and to mount up unto things mere contrary. And seeing that mankind is subject everywhere to sundry miseries; those doubtless are no small miseries, which even they commonly suffer, who abounding in riches, seem to have obtained the more happy state of life. Yet the miseries of the poor be more grievous: but when they serve in bondage, they be much more extreme.
However, if so be that a man, who is of a courageous and noble mind, be delivered into the bondage of such his enemies, as not only are of base calling among men, but also of naughty and wicked behaviour; his lamentable and miserable state seems then to be most intolerable. Yet verily, all these things happened unto Christ, who as he undoubtedly put on the true nature of man, so was he a servant, not only unto his disciples (to whom he said; that He came into the world, not to be ministered unto, but to minister unto others, which the thing itself declared, when as he humbled himself even unto the ground to wash their feet:) but that which is a great deal harder, he declared himself as a servant, even to his own enemies; namely, unto the wicked, and unto them which were wholly covered in the sink of wickedness; towards whom he so executed the parts of a servant, as for the safety of them he spent his own life. And this is it, that Paul writes in his epistle to the Romans; When as he says when we were yet but weak, sinners, enemies, and wicked men, Christ died for us.
He therefore being so humbled and abased, as he is called by the
prophet A worm and no man; seeing he mounted up from so base a servitude, unto so high and noble a degree of dignity; from an earthly condition, unto a celestial glory; out of a place subject to many infirmities and tribulations, unto a state sure and free from miseries; from mortal flesh, unto an immortal body; finally, when as he being so thrust down, ascended nevertheless unto the highest state of the most excellent monarchy: doth it not appear to you, that he hath been very honourably lifted up on high?
And that he being raised up from the dead, has attained chief principality; Paul aptly teaches in his epistle to the Ephesians, saying; Whom God placed at his right hand in heaven, far above all principality, and power, and might, and domination, and above every name that is named, not only in this world, but also in the world to come. And he has put all things in subjection under his feet, and has appointed him over all things to be head of the Church. The very same things also the same apostle reminds us of, in his epistle to the Philippians, where by Christ's voluntary submission of himself, even to the time of his glory, he gathers profitable and excellent doctrine in these words, saying; For that he submitted himself, and became obedient unto death, even to the death of the cross; therefore GOD has highly exalted him, and given him a name that is above every name, that in the name of Jesus every knee should bow, both of things in heaven, and of things in earth, and things under the earth.
Which saying in very good right is agreeable to him, according to the rule prescribed by himself in another place; He that will humble himself shall be exalted. Whereby also it may be gathered, that the glory must be high and magnificent, according as the submission is voluntary.
And seeing there never was, nor never shall be, any voluntary submission so abject as the same that appeared in Christ: it follows
thereby, that of a most deserved right, he is advanced above every creature that is most high. Many afflictions and miseries did he suffer, while he lived here amongst men: now he enjoys most blessed rest, and is safe, as well in body as in soul, from all trouble and disquietness. He so passed from the most shameful and ignominious death, unto the most excellent life, as he is now all wholly blessed and immortal. Wherefore the apostle, in his epistle to the Romans, says; that Christ being raised up from the dead, dies no more; death has no more power over him. Now then, if he be altogether free from death, he must of necessity also be rid from all infirmities and sufferings, which in like manner are the ministers and soldiers of death. There is none, but does sufficiently understand, how far distant heaven is from earth. In like manner also must we consider, that the same high state, unto which Christ is now carried, does even as much differ from that state, to which he submitted himself, while he lived here among men.
And albeit that difference between the earthly and heavenly state may seem to be ample, this nevertheless is certain, that I proceed not so far in these words as Paul does; who, in the first epistle to the Corinthians, calls that body, which shall be restored to us, in the last resurrection, not celestial, but spiritual; It is sown (says he) a natural body, and shall be raised up a spiritual body. He means not, that Christ and the rest of the saints, who shall rise with him, shall not have flesh, bones, blood, distinct members, and finally a true body.
For without doubt, the truth and property of human nature shall still remain: but he calls it a spiritual body, because that same noble nature and form, unto which it shall be restored, shall not flow from an earthly original, such as human seed is; but from the power of God's spirit. Furthermore, the body being raised up, shall be adorned with new qualities, which shall draw near unto the nature of the spirit, and not unto the nature of the earth; and for that cause shall
justly be called spiritual. Wherefore, he that rightly shall weigh the words of the apostle, while he names it a spiritual body, will not allege the same against a corporal body, but against an earthly, mortal, and corrupt body. Wherefore he adds these words; It is sown an infamous body, it rises a glorious body; it is sown in weakness, it rises in power; it is sown a natural body, it rises a spiritual body. In a body raised up, there are no infirmities or natural motions to resist the spirit; and no heaviness or grossness so great, but that it cheerfully obeys the right affects of the spirit.
However it be, it is sufficiently confirmed by those things, which have been spoken; that the name of spiritual does in very good right appertain unto the body of Christ, being raised up; because it is somewhat more, than if thou shouldst say, Heavenly: for so much as Christ, after his resurrection (as it is added in this Creed) not only ascended into heaven, but also was carried above heaven, and there sits at the right hand of God the Father Almighty. Which manner of speech, seeing it lays before our eyes a certain human form, we must diligently ponder from whence it is derived. I say therefore, that no others are placed at the prince's side, but those, whom princes favoring have exalted to some high degree of dignity. And among those, which be endued with this honor, no others are placed at the right hand, but those which are advanced to the highest room of honor or power next the prince. But this, which here is declared touching Christ, we must understand to be altogether figuratively spoken of Christ; seeing God is without body, hands, and sides: neither has he right hand or left. But by this manner of speech, we be given to understand, that Christ, in that he is man, is by God endued after the resurrection with such honor and dignity, as there is nothing in his whole empire, that not only cannot be preferred above him, but not compared with him.
But this being now declared; namely, unto what high glory Christ by his resurrection ascended, and the same being set forth as plainly as the capacity of them to whom these things be written will bear, and as the occasion of my own leisure would give me leave; it shall be very necessary to add what profit the same may bring unto us; whereby also we shall understand unto what use we ought to refer the same. For, seeing there is no action of Christ that is not of very great importance to the furtherance of our salvation; this we ought to account with ourselves, that by this action, which easily appeareth among others, the greatest and chiefest commodities do redound unto us.
Wherefore let this cogitation first enter into our mind, that seeing Christ could not be overcome by death; he is able now the better a great deal to relieve our necessities, and that by the favour and power of his father, unto whom he has always (as it has been said) so familiar access, and to whom he continually offering prayers of singular efficacy for us, wins us his favour, and procures us such strength as otherwise we could never obtain to ourselves. Moreover,
Christ being raised from death, who is our head, we also are raised in him. Tell me (I beseech you) will you not judge him to have escaped the danger of death, which falling into a swift river, holds up all his head above those deep and dangerous waters; notwithstanding that the rest of his members be as yet drowned in the same? Even so we, which be one body in Christ; seeing he, which is our head, has escaped from the exceeding depth of death; why also of good right are not we said to be raised up from death, however we as yet in this mortal state be covered with the same? For otherwise doubtless we should deny him to be our head. And if we profess ourselves to be the members of him, we must of necessity also acknowledge that our resurrection is after a sort begun in his resurrection.
If in the winter time we see a bare tree without leaves, flowers, and fruit, so that by the outward rind it may be taken as withered, and yet so long as the root sticks fast in the ground, it is alive, and is not counted dead. But if a man cannot persuade himself thereof, let him expect till the spring of the year, and then the truth of the matter will appear by the leaves and flowers which spring forth. For by evident effects it will be well known that the life of that tree lay hidden before. Even so we, which here seem to be as it were the booty of death, and in whom no tokens of sound life do appear: if we be engrafted in Christ, who is our root, who lives, and for our sakes is raised up again, wherefore do we now doubt of our resurrection to come? And this is it that Paul writes in the epistle to the Colossians.
You are dead (says he) and your life is hidden in Christ with God: when Christ, who is your life, shall be made manifest, then also shall you be made manifest with him in glory.
Further, Christ departing into heaven, gratified us with that singular gift of the spirit: to whom, as the original and life of our souls, and beginning of Christian regeneration is chiefly due; so is it also of the resurrection of our bodies: as Paul testifies in his epistle to the Ephesians; namely, that we be led unto faith through the effectual working of his strong power, which God showed forth in Christ, when he raised him from the dead, and set him at his right hand in heavenly places.
Seeing therefore we have the first fruits of the spirit, by the virtue whereof Christ rose again from the dead, who (as we know) hath attained unto that glorious end, whereunto he endeavored to come; we must be of a cheerful mind, and confirm ourselves in that gift, which he has granted unto us. For what so great disquietness of state shall happen unto us in this life, that can keep us in sadness and heaviness of mind? For (as Paul says in the epistle to the Romans;)
We are now saved by hope. Assuredly, it is not to be counted a small gain that we by Christ are delivered from death: so that we may now boldly triumph, not only against it, but against all other miseries and misfortunes, which be as it were guardians of the same. And we may comfort and cheer up our minds against the violent motions of the flesh, which being constrained by such miseries, continually murmur; seeing there is not only a promise made unto us of a new life, but we have also a certain and sure pledge of the same in Christ.
Furthermore, that noble resurrection undoubtedly furthers greatly our salvation. For, albeit that sins are forgiven by the death of Christ, and by that only and most acceptable sacrifice; and that in his flesh fastened upon the cross all our faults have been punished: yet nevertheless, the form of that spiritual life (wherein we must live no longer unto the flesh, but unto the spirit; not unto old Adam, but unto Christ; not unto ourselves, but unto God our father) is not perceived thereby. But this did afterward appear in that life, which Christ received by his most mighty resurrection. And therefore Paul writes in his epistle to the Romans; that Christ died for our offenses, and was raised up for our justification. Indeed, by the death of Christ we were reconciled unto God: however, therein is not discerned any pattern of our state to come, but doubtless in the resurrection it shall shine most perfectly. For it was not beyond nature, that the flesh of Christ (which was subject to the same infirmities that we are) should die: but his resurrection so went beyond nature itself, as when the flesh of itself was instructed in no virtue whereby it might assure itself of a new life, that wholly was given to it by the mere grace and bountifulness of God. We also, as far as appertains to that new and justified regeneration, can compass the same by no virtue or desert of our own works; but God, of his grace and goodness, gave it unto us without any respect of our own merits. Further, even as Christ, being risen from the dead, ascended into heaven; so we, being justified by
his grace, it is meet for us, in all our whole life, to think no more upon earthly, but upon heavenly things. This does Paul teach us in his epistle to the Colossians; If you are risen (says he) with Christ, seek the things that are above, and not earthly things.
Besides this, as Christ being risen from the dead, dies no more; so he that is regenerated by faith, let him take heed, that he do not fall again into miserable and dangerous infidelity. For which cause Paul admonished Timothy, that he should remember, that Jesus Christ was risen again from the dead. For the remembrance of the same resurrection of Christ, is of no small stirring up to the leading of a godly and innocent life; that in such sort we may follow Christ, who dying once, delivered himself from death forever. So we, being for his sake freed from sin, it is not convenient that we should entangle ourselves again under the yoke of sin. And hereof does the same apostle, in his epistle to the Romans, very well admonish us; Even as Christ (says he) was raised up from the dead unto the glory of the father, so we also should walk in newness of life. And unto this ought we, with all endeavour, to apply ourselves, continually going forward, as Paul in the epistle to the Philippians speaks of himself; namely, that Forgetting those things, which were behind, and endeavouring to that, which should be before, we might follow hard towards the mark, for the price of the high calling of God, whither he was not yet come. This verily was to know Christ, and the strength of his resurrection. And he said a little before; I will try if I may by any means attain to the resurrection of the dead.
Herein stands the whole sum of Christianity, that inwardly we should be ever renewed, and that outwardly, as far as lies in us, we should please and benefit our neighbours: seeing Christ, being raised from the dead, has so greatly endowed us with his benefits, by giving from that time unto his children that precious gift of the holy Ghost; and
first went unto his father, where he continually beholds us, and offers most acceptable prayers unto God for us. Life being renewed in him by his resurrection, he bountifully and in heaped measure increases his gifts in his elect. He being exalted unto that most excellent power, does now protect us from all evil, and fills us with all goodness.
Wherefore, our part is to bend all our care and diligence unto that end, that we may honour him after a godly sort: not with earthly ceremonies, or with sundry inventions of men; but with spiritual worshipping, and with that which may be agreeable unto that heavenly and spiritual state, whereunto Christ is now received.
Before that he was come unto us, and so long as he was conversant in the world after a human sort, the shadows and figures of the law, corporal worshippings, and worldly ceremonies were in force: but now, we being raised up with Christ, it is meet, that even as we behold him both in the place and degree, wherein he is set; so also, that we should with lifted up eyes of our mind, fasten our hope upon him.
From thence, he shall come to judge both the quick and the dead.
Our flesh, human reason, and the whole rout of wicked men shall not evermore obstinately upbraid us, that we have devised to ourselves a God, a Lord, and a Prince, who will never exhibit himself to be seen or to be perceived by human sense: I mean Christ our saviour. For, after that we have confessed him to sit gloriously at the right hand of the father; we add, that the same Christ will at length evidently show himself to the world, when he shall come into his kingdom, to execute the parts of a judge. For it shall be a most meet thing, that he, who was condemned unjustly, by sentence of the judge, should at length make manifest unto the whole world, that most excellent
authority and righteousness of his, which was condemned; not only when Christ received the sentence of death, but also as it were by continual succession it endured by human flesh and wisdom the same judgments, in the ages that came after: and that not only in the person of Christ, but also in his holy members and brethren, whether they be already dead, or as yet wander here in this earth, who are vexed with many reproaches and contumelies, suffer persecutions, and all kinds of injuries; in such sort, as there is scarcely any corner of the world, that ringeth not of the sorrowful lamentations of the godly.
But seeing all such judgments be corrupt and perverse, that last judgment shall at length come forth (from which there shall be no appeal to a higher judge) and which shall correct and reform men's ordinances and decrees, which indeed were contrary unto equity and justice: for so much as it shall have powers and qualities, altogether contrary unto those wicked judgments. Christ the most excellent judge shall flourish in wisdom, which shall perceive all alike, as well those things which be most manifest and evident to all men, as everything else that is most obscure and most secret: according to that, which Paul declares in his epistle to the Romans; namely, that He shall judge of the secrets of men. He shall then have no need of auditors, and inquisitions. But on the other side, though I hold my peace, everyone of the faithful does sufficiently understand those perverse judgments, which the ungodly do oftentimes decree, touching Christ and his members, how plainly they set abroad their own foolishness, and extreme darkness of mind. Christ, when he shall exercise his judgment in that latter day, shall most justly yield right unto everyone, and shall temper his sentence with singular justice; neither shall he decline to this side or that, who cannot be removed from the right, neither by perverse affections, neither by any gifts.
Wherefore, this is spoken concerning him, that with him there is no acceptance of persons: which vice suffers not the enemies of true godliness, either to speak or judge aright of Christianity. But one man being moved with the endeavor of private commodity, another being plucked away with other perverse affections, rashly condemns
Christ, and them that are his, and persecutes them with sundry reproaches. Whereupon it is said in the Gospel; How can ye speak good things, seeing yourselves are evil? That most high judge lacks no power or ability to execute those things, which he has determined, either in favor of the godly, or for the destruction of the wicked: seeing he himself says; All power is given unto me. And it is written also of the wicked, in the first epistle to the Thessalonians; When they shall say, peace, and that all is well, then shall come upon them sudden destruction, as the travail upon a woman with child, so that they may not escape. In the perverse judgment of the tyrants of this world, which they give out oftentimes against Christian religion, the contrary is perceived. For either such decrees take no effect, or else they fall again upon the heads of those tyrants themselves; so as they are rather hurtful unto themselves, than unto the Christians. But that they may bring to effect those things, which they have wickedly decreed; those judgments extend no further than unto goods, and unto this temporal life. Which things are of the least account unto the spiritual man, and to him who is renewed by Christ: as Christ himself testifies, who speaking unto his disciples, said; Fear ye not them which kill the body, but are not able to kill the soul. But I will show you whom ye ought rather to fear; namely, God, who after he hath killed the body, is able to destroy the soul in hell fire.
Which of us therefore (dearly beloved brethren in Christ) will not so prepare himself, as he may receive with a cheerful mind, such a judge, through whose sentence an end shall be appointed unto all the injuries that are done unto us? This is that most high good man of
the house, who at length shall make all his servants to be known; and shall demand an account of them, concerning such affairs as he hath committed unto them. This is that mighty rich merchant, who will return, to call for gains of his great sum of money delivered into bank. This is that new bridegroom, who by a just choice shall sever the wise virgins from the foolish. This is that wise and expert steward, who knows how to lay up the pure wheat in his barn, and to burn the chaff with fire; and who like a good shepherd can sever the sheep from the goats; and like a wary fisher, the good fishes from the bad: and finally, who like a wise husbandman will throw the cockle into the fire, but wisely will save the profitable and precious seed.
Whosoever therefore thirsteth after the pure church, or the sincere kingdom of Christ, and after the sound and perfect fellowship of the chosen, or that does long to see that most excellent and immaculate spouse; cannot but be pierced in mind with the remembrance of that most sweet and acceptable day: that it is no marvel, if the same be therefore called by Paul, Blessed hope. And in Luke, after that he had reckoned up diverse tokens of the coming of that day, he added;
When ye shall see these tokens, then look up, and lift up your heads, for your redemption draweth near.
But lest the joy conceived of that latter coming should be disturbed through the mistrust of salvation, which might enter into your mind, while ye understand that the same most high judge will be inquisitive of men's works, (and this I say, because, if thou wilt believe me, there shall be no man, how much honesty soever he be endued with, that standing upon the consideration of his own works, is able to hold fast this confidence; and so, if these things be not rightly understood by you, in that blessed day, there would seem to be an argument presented before your eyes, of nothing else, but horrible and exceeding fear of everlasting death) we must thoroughly consider, and diligently weigh what shall come into trial and examination at
the latter day. Wherein I first affirm, that there shall be no need of examination at all against the infidels; as they, that for their infidelity be already condemned. So Christ plainly teaches in John; Whosoever
(saith he) believeth not, is already condemned. But, because this doubting might creep into the minds of many, how it should come to pass, that of them which are equally entitled by the name and title of Christians, some are adjudged to salvation, and other some to eternal damnation: for this cause our most just judge Christ, will have the reason of this difference to appear to all the world; seeing, as he will never hereafter suffer his justice to be hidden to the world, in such wise as it was, when he came first into the world, to be conversant among us; he will (I say) at that second coming of his, make his justice known unto all persons, that it may manifestly appear, who has truly taken upon him his name and titles, or who has done the same feignedly and by hypocrisy.
At length, we may be warned hereby that not only the dead, but also the living must come under the judgment of Christ. Which must be understood (as Paul teaches in his epistle to the Corinthians) that undoubtedly we shall not all die, but we shall all be changed. And in Thessalonians, we, who shall live and remain, shall be caught up together with them into the clouds, to meet the Lord in the air, and so we shall ever be with the Lord. Hereby it is gathered that of them who shall stand before that high judgment seat, some shall be raised from death and dust, and others indeed shall not die: but it will come to pass by the grace of God that they shall be translated unto a better state, not subject to any infirmities. They shall be those elect who then shall be found alive: for there will be no need for them to put off their bodies, but their bodily mass shall attain unto glory; so that death shall not take the same away from them. Among them, Paul did wish to be numbered, as it is written in the epistle to the Corinthians: and we also with him expect the same with great desire.