As concerning the very soul itself, immediately after that it departed from the body; it remained not idle, but it descended into the lower parts. Which words declare nothing else, but that it entered into the same state, which the rest of the souls separated from the bodies have experience of; the which are either chosen into the fellowship of saints, or else are thrust out into everlasting destruction, with the spirits of them that be damned. And assuredly, both the one and the other; as well the society of the godly spirits, as also of them that should be damned, felt the presence of the soul of Christ. For the spirits of the faithful (who as Christ says in Luke, while he makes mention of that unhappy rich man, and of most happy Lazarus) rested in a very quiet place, which there is aptly called The bosom of Abraham, that they being all endued with one faith of that holy patriarch, should wait for salvation, through Christ, which there was named from Abraham. Those spirits (I say) rejoiced with great consolation, and gave thanks unto the excellent God, who had delivered them by the hand of the mediator; and because he had performed that thing, which he so long before had promised. Also the other spirits, which were appointed to damnation, felt the coming of the soul of Christ. For (as we read in the first epistle of Peter, the third chapter) To them the spirit of Christ preached. Which may be understood after this sort; namely, that he might reprove them for their obstinacy and unbelief, wherein they were hardened against the word of God, and against the godly admonitions, which ever among were propounded unto them, while they yet lived: or else, that he even then showed unto them, that 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. However, in this matter, as in all other things also, let us behave ourselves so that all may tend unto the glory of God.
I believe in the Holy Ghost.
Seeing the word “Spirit” signifies many things, to better understand what we believe, it shall be good to first separate and distinguish the various meanings conveyed by that name. From these meanings, we will choose the one that fits our purpose and explore it further. In general, the word “spirit” always expresses a certain hidden strength or power capable of moving and driving things forward. Therefore, the winds, along with those organs by which life governs, move, and stir the body, are called the spirit. And although this power is included and mixed with corporeal nature, since the bodies it interacts with are often so subtle that they cannot be seen, this word is also extended to signify natures and essences that are simple and of diverse sorts, such as God, the company of angels, and the souls of men now separated from their bodies. Hence, the divine nature is called a spirit, as Christ clearly states in John: “Because God is a spirit, he will be worshipped in spirit.” There is no difference in this respect between the Father, the Son, and the Holy Spirit. Ultimately, the word “spirit” signifies not only the divine nature, invisible and without body, but specifically denotes to us the third person of the Trinity, distinct from the Father and the Son. He is called by the name “spirit” because of his property, which is to move, encourage, persuade, comfort, and enlighten the spirits and hearts of men, and finally, to work in them such things as pertain to our sanctification. The saints experience the marvelous effects of this, beyond the comprehension of reason or human wisdom, and not discernible by the eyes of men.
Therefore, it is right for us to say, “I believe in the Holy Spirit,” as it is something that far surpasses the capacity of our nature yet is distinctly set forth to us in the Holy Scripture. That the same Spirit is the third person in the divine nature, Christ sufficiently expresses in these words to his apostles: “Go ye and baptize in the name of the Father, of the Son, and of the Holy Spirit.” This means that those who are baptized are bound to confess that the Father, the Son, and the Holy Spirit grant them salvation. Consider what it means to be baptized in the name of the three persons of the Trinity. The distinction of this third person is not only known here from the other two but is also gathered when the eternal Father speaks to John the Baptist concerning the Holy Spirit as something distinct from himself and the Son: “He it is (meaning by Christ) upon whom thou shalt see the Spirit come down in the likeness of a dove.” He does not speak as if he meant himself, saying, “Upon whom I will descend,” but rather, “Upon whom he shall descend,” speaking of another. It is evident that he was not the Son because the Spirit, in the form of a dove, was to light on Christ, who is properly called the Son. Indeed, Christ in the Gospel of John speaks of the same Spirit: “He shall take of mine and shall come in my name.” And he adds, “The Father shall give you another Comforter,” meaning another besides me and distinct from myself. These passages conclusively prove that the Holy Spirit is a distinct person in the Holy Trinity, which we steadfastly believe and confess.
This also must be considered, that the Spirit is not the same as His gifts and works. Paul, in his first letter to the Corinthians, chapter 12, lists various effects thereof and adds afterward, “And all these things work that one and the same Spirit, distributing them to every man severally as he will.” It is evident that here we confess the third person of divinity, by whose power we are renewed in Christ and therefore may become like unto Christ. Just as He was begotten without man’s seed, so are we born again into a new life by the power of God’s Spirit, as testified by John when he says that “He who believes is made the son of God, and is neither born of blood, nor of the will of the flesh, nor of the will of man, but of God.” This is particularly attributed to the third person, as Christ expressly says that “He who is not born of the water and of the Spirit shall not enter into the kingdom of heaven.” From the very same Spirit, the remission of sins is said to flow. Therefore, when Christ breathed upon the apostles and said, “Receive ye the Holy Ghost, whose sins ye shall forgive, the same shall be forgiven, and whose sins ye retain shall be retained,” whoever sins against the Holy Ghost does not obtain remission of his sins because it is directly done against Him, from whom the remission of sins proceeds.
Yet, we do not attribute all this to Him only, but considering that we are burdened with such weightiness that we can scarcely rise from the earth, always pressed down with the burden of our flesh and our corporeal senses, we would lie still in the earth unless we were raised up by that Spirit who straightens and erects our minds unto heaven (which, through natural corruption, are altogether sunk in the affections of the flesh), just as the soul sustains the frail and mortal body and sets it upright. In this life, the elect may, in a manner, experience the same about themselves as in bottles, which, when thrown empty into the water, fall to the bottom; but if they are blown and filled with wind, they float above the water. Similarly, men’s minds, being void of that Spirit, are drowned through their own affections and lusts; but when they are filled with that Holy Spirit, they master sin and never allow themselves to be overcome by it. We also obtain, by the benefit of the same Spirit, both the will to do right and the ability to act justly. For our nature, being corrupt and perverse, would never willingly show forth actions acceptable unto God or proceed from us, being enemies unto Him. But that Spirit of God, being among us, fashions our minds so that whatever flows from us with His help is most pleasing and acceptable to God. He inwardly reforms us so that we may become most welcome friends, indeed, most beloved children.
Here you see what singular benefit this article of our faith brings when it is known and understood. Undoubtedly, our affections, our mind, and even the members of the body are instruments of the Spirit Himself. Therefore, Paul writes to the Romans that “Those finally be the children of God who are led by the Spirit of God.” Just as he cannot be called a man who lacks the mind of man, nor that a dog which does not bear the form or living property of a dog, likewise, he is not a partaker of the divine nature who is void of the Spirit of God. Hence, I cannot marvel enough at the folly of some who, if a man says they are not Christians, cannot bear this reproach, and yet, at the same time, neither seem to be endowed with that Spirit nor are persuaded, or willing themselves to grant, that none may be a Christian without it. However, Paul boldly affirms in his letter to the Romans that “He who has not the Spirit, the same is no son.” Therefore, let such men go, and by the same infidelity by which they doubt the possession of God’s Spirit, let them stand in doubt whether they are Christians. And if any man asks how we have Him, I answer that the most excellent Father, for Christ’s sake, sends Him unto us, as Christ promised to us through His apostles: “The Comforter,” says He, “which is the Holy Ghost, whom My Father will send in My name, etc.”
Furthermore, I may boldly add that Christ Himself sends Him unto us from the Father, as He says in another place, “The Spirit, which I will send from the Father unto you.” He is given unto us, either from the Father or from the Son, for no other purpose than to enrich us abundantly with those gifts and very excellent riches. Yet, the scripture shows that His chiefest work specially consists in teaching. Christ promised to His disciples that He would send the Holy Ghost, who would teach them and lead them into all truth, which He had shown unto them. He also warned them that when they should be brought before princes, they should take no care, for it should not be they that should speak, but the Spirit of their Father that should speak in them. Certainly, the apostles were not dispersed abroad in the world for preaching the Gospel before they were endowed from above with that heavenly power, by the help of which they not only preached the Gospel mightily to bring men unto the obedience of Christ, but they also established the truth of their doctrine with wonderful signs and miracles. The manner of teaching by which that Spirit performs towards us must be inwardly considered in the mind, as He not only replenishes us with His light but also gently allures and persuades us, making those things acceptable from which, otherwise, by reason of our corrupt nature, we would flee. He works a marvelous transformation in the minds of the elect, stirring them up unto the endeavor of good works and godly actions, which by the guide of nature they might not be able to perform.
And yet He does not force them unto those works but rather persuades them inwardly with effect. This is the happy liberty with which the chosen of Christ are endowed, who, by the power and persuasion of the same Spirit, employ their whole endeavor unto such actions which, by the only guide of nature, could neither be done by them nor would be acceptable unto God. Further, from that spiritual doctrine which flourishes inwardly, there springs afterward an assured mortification, as well in the mind as in the flesh, as Paul testifies in his epistle to the Romans, where he warned them that if they would, by the Spirit, mortify the deeds of the flesh, they should live.
Moreover, if you will add to these things that the comfort which springs from the assurance of our salvation is so great that even in the midst of troubles, miseries, calamities, and sorrows of this world, we may lead a cheerful and merry life. And that not without cause; seeing we feel in us that singular and noble gift which Paul to the Ephesians calls “The pledge of our salvation.” I now see no reason for any man, upon just cause, to doubt of his coming one day into that state of Christ when he perceives already that his soul lives by the same Spirit of Christ.
But if a man will demand how we know that our soul is quickened by the same Spirit? Answer may be made by the words of Paul, “I live not any longer,” says Paul to the Galatians, “but Christ liveth in me.” And unto the Philippians, “Christ unto me is life.” These sayings declare no other thing but that the godly live in Christ, and Christ in them, and that by His Spirit. It is also written in the epistle to the Romans that “The same Spirit doth testify with our spirit that we are the sons of God.” And it is not fit by any means to refuse such a certain testimony. But whoever has not this testimony inwardly in himself is unworthy to be called a Christian. But if any man objects that although Paul was endowed with this assured persuasion and that he felt inwardly this inward testimony in himself, it does not follow that the same must be granted to be in others. I answer that Paul wrote all these things unto the Romans, who as yet were far off from perfection; neither had they profited so much as Paul. And their own contentions, suspicions, and rash judgments, and also their very feeble and weak consciences, bear witness to this; all which things the apostle often reprehends in his writings.
Yet, when the Romans were such, he wrote unto them of that adoption whereby God had determined to make them His children when they should embrace Christian religion. Therefore, beloved brethren, let us put off the spirit that miserably doubts of our salvation, seeing there is nothing that is more an enemy to our faith, which is the lively and most sure foundation of all our felicity. Who does not sufficiently understand how great contraries are believing and doubting, and how much they are repugnant to each other? For my part, I do not see how these things may agree: to believe truly in Christ, my only and true Savior, and to stand likewise in doubt of Him, whether He will save me or not, seeing He has received me into His faith, and so greatly testifies by His Spirit unto my mind that sweet and bountiful affection of His towards me. And if we admit the testimonies of men, who naturally are liars and prone to deceit, that we should in like manner cleave to them, how much rather ought we to repose ourselves in all those things which that good and true Spirit of God confirms by His testimony? Unless perhaps we allow ourselves to be persuaded that there is more truth and fidelity in men than there is in God. Whoever says this, shall in this point alone most plainly betray himself to be such a one as he is.
Therefore, let us yield unto the most benign and merciful God as great and many thanks as we can, who has (not by the ministry of angels or of any other creature whatsoever, but by the power of His own Spirit) engrafted us in Christ, His true and natural Son, and by Him has renewed and sanctified us, and so enriched us with the knowledge of Him and with other heavenly gifts that now we are destitute neither of strength nor of force, nor of light, nor of any faculty to let us whereby we should the less either will or work aright. And thus we shall retain a cheerful and quiet life even in the midst of persecutions, which often the world and Satan do stir up, so that we are most fully persuaded by that holy Spirit that we shall obtain eternal life: and that not of our own merits but by the grace of our Lord Jesus Christ, who lives and reigns forever, Amen.
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