The Eighteenth Sermon, which is the third upon the third Chapter - Ephesians 3:9-12
For the only means to satisfy us is to be contented with the free goodness which He has revealed towards us, which (as I said before) is infinite, because the treasures of His mercy which He has poured out upon us surpass all man's capacity, insomuch that our unthankfulness shall be too inexcusable if our own desires and likings lead us to know more than is revealed to us.
Now let us fall down before the majesty of our good God, with acknowledgment of our faults, praying Him to forgive them, to blot out the remembrance of them, and to give us the grace to frame our lives to His holy will and commandments so we may show by our deeds that, forasmuch as He has adopted us to be His children, we also honor Him as our Father. And therefore let us all say, Almighty
God, heavenly Father, etc.
The Eighteenth Sermon, which is the third upon the third Chapter.
9 The grace was given to me, to manifest to all men what the communicating of the mystery is, which was hid from the beginning of all times in God, who created all things by Jesus
Christ.
10 To the end that God's wisdom which is diverse in all sorts, might be manifested to principalities and powers in heavenly places by the Church, 11 According to the determination of all times, which he made in Jesus Christ our Lord.
12 By whom we have assurance and access in trust, through the faith which we have in him.
Like as I said this morning, that all God's works in general deserve well to be reverenced at our hands because God has printed in them some marks of His infinite goodness, justice, power, and wisdom. So also there are some works more wonderful than the rest, and worthy to be advanced above the common rate, forasmuch as God oftentimes works after such a sort, that men (even whether they will or no) are enforced to be abashed and astonished at them. Of this sort is the doctrine (of the Bible). For all that ever is contained in the Law and the Gospel is a wisdom which it behooveth us to worship, because without that, we should never understand anything, insomuch that it is said, that God will be the teacher of the little and humble ones. Yet notwithstanding, some part of the things that are showed us in the scripture may well be understood even by the rudest and most ignorant. Again, there are higher or deeper matters.
And those are what St. Paul means now, by calling the preaching of the Gospel a Mystery or secret, in comparison to all the rest. For albeit that God had evermore determined in Himself to call the whole world to salvation, yet He kept the execution of His purpose secret to Himself, till the coming of our Lord Jesus Christ: and when it was done, the newness of it seemed strange. That therefore is the thing that we have to consider, when St. Paul says, that he was appointed an Apostle, to communicate the secret that had been hidden before in God. And by those words, he makes us understand, that although to man's sight the publishing of the Gospel was a new and unwonted thing, yet God did nothing upon the sudden nor in haste, but only showed then by effect, the thing that He had already determined and purposed upon before, even from the creation of the world.
Wherefore, when we look upon God's works, let us learn not to think He did the things in haste (as men say) which were first hidden from us: but let us reserve His secret purpose to Himself, and when we see things come to pass, let us understand that it must have been so because God had purposed it. And this serves to humble us by all means: First, to make us know the smallness of our capacity, that we may revere the things which pass the reach of our wit. And secondly, we also have wherewith to hold us in suspense as concerning the execution of God's ordinance: for we cannot give a sentence of things to come, without fond rashness, and God will laugh us to scorn, according as we see how all such as take upon them to prophesy (at leastwise of their own head, and without God's calling of them to that office) betray their own shamelessness, and are worthy to be mocked by little children.
You see then that it becomes us to restrain our judgments in the things which our Lord has not disclosed by effect, and that when we see things come to pass, we must understand that therein He does not do anything by chance, but had ordained it so before. And in the same manner, we must judge the change that was seen at the time that our Lord Jesus was sent into the world. If it be demanded why
God delayed it for so long a time: men advance themselves too much in such curiosity. If it be demanded why the heathen were then matched with the Jews, and set in equal degree with them, seeing that God had cut them off from His Church before: we must also honor this secret ordinance, whereof Saint Paul speaks here. And moreover, let us understand that God had so determined it before.
Could we have that sobriety with us, we should learn to profit ourselves much better by God's works than do these heathenish folk, which bark at them, though they cannot bite them. And nowadays we see that many are stirred up with devilish rage, to murmur against all
God's doings, because they do not conceive the reason of his purpose,
insomuch that thereupon they spew out their horrible blasphemies, as if to say it were not free for God to reserve anything to himself but must call men to counsel and make himself their underling. Seeing then that a number do so far overshoot themselves through that villainous pride, to thrust God as it were under their feet: it stands us the more on hand to put this doctrine in use, that we may reverence
God's secret ordinance, and therewithal receive the things that are uttered unto us, without gainsaying, as good and rightful, and done with such wisdom, as is not to be found fault with.
And now Saint Paul thinks it not enough to say that God had his secret purpose hidden in himself, but also says that his will was that this wisdom, which is diverse in many sorts, should be known. This title deserves to be well marked, where he says that God's wisdom is
(as you would say) of diverse sorts. Not that God is variable and changeable in himself, nor that there is any snarling or entangling in his devices: there is no such thing at all in God, neither can there be.
But Saint Paul's speaking in that manner is in respect of our understanding. Therefore, if we would comprehend God's wisdom, we should be confounded and dazzled by it, because it is infinite.
Besides that, it has things in it which are able to amaze all our senses, yea, and to swallow them quite up, so as we should never discern anything certainly, to say, "Lo, this is it." But this needs to be laid out more at length, that we may understand it and fare the better by it.
Now and then we see some looking glasses, wherein we think we behold a hundred, yea, or rather an infinite number of images before us. When we see them, we are at our wits' end. In the same manner has Saint Paul spoken here of God's wisdom, namely, as giving us warning of the weakness and rudeness that is in our understanding, to the intent we should not be too inquisitive in searching the things that pass our capacity and the matters that God has purposed in
himself. Then if we will needlessly try to ascend higher than is lawful for us and thrust ourselves forward with foolish presumption, to be privy to God's counsel and to inquire particularly what he has determined, our wits must needs fail us ere we come halfway there, and we shall find so many things that we must of necessity quail of ourselves, and be driven to confess that it is not for us to reach the bottom of so great and deep a gulf.
Therefore, if a man demand here, how then can we confess God to be righteous, wise, and almighty, since we are so daunted at his works?
For it is said that it is the wisdom of men to search out God's works and to set their minds wholly upon them: and he has also ordained the world to be as a stage, whereon to behold his goodness, righteousness, power, and wisdom. Therefore, there seems to be some contrariety between these two: that we should be diligent and heedful in considering God's works, and yet notwithstanding that our wits are dazzled at the thinking upon them. The answer thereto is very easy, which is, that if we desire soberly to know but the things which God vouchsafes to reveal unto us, and which are for our profit, we shall have understanding enough. We shall well perceive that he does not envy us the teaching by his works, that we might come unto him, put our whole trust in him, know how to call upon him, discern between good and bad, and walk according to his will.
If we do not give heed to our foolish and inordinate lusts but hearken like good scholars to the things which our Master vouchsafes to declare unto us, we shall in God's works understand all things that are for the furtherance of our welfare. That is the cause why it is said in the book of Job, that we shall have done very much if we can espy but the utmost borders of God's works. Then may we taste of God's wisdom, righteousness, power, and goodness by considering only the fringes or uttermost bounds of God's works. But if we will need to
gauge them to the bottom, there we shall find the foresaid gulf which is able to swallow up all our understanding.
To be short, first it is to be understood here that both God's word and his works are unto us wonderful secrets and such as pass all our wit and capacity. Insomuch that if we have an eye to his works, there are yet further miracles in them to daunt us withal, than the things that we see every day and which are in common use among us. Likewise in the Holy Scripture, there are somewhat more secret points, and which are not very easy to be understood. Know we that once we have first of all to humble ourselves and to pray God to enlighten us by his Holy Spirit, that we may profit ourselves by all his works and words. Moreover, let us learn the things that he shows us, and be contented with the measure that he appoints us, without coveting to know any more than what we may learn in his school. Thus, you see what we have to bear in mind.
Furthermore, when we once have such mildness, surely our Lord will give us a sure resting point. And although his secrets be incomprehensible, and the doctrine of the Law and the Gospel be secrets above the reach of the world, yet we shall be taught by them to our welfare and salvation. And so there is no mingling, no confusion, no entangling for us, because God will guide us by his
Holy Spirit, and give us wisdom and discretion to know whatever he sees to be for our benefit. Mark that for one point. But if we be unteachable or unruly, and will needs play the loose colts to search further than we have leave, surely God's wisdom will be always variable unto us: that is to say, there will be such diversity of things and so many stops in it as will make us at our wits' end, and we shall remain utterly confounded. Yea, and even the faithful shall well perceive the thing that Saint Paul says here, that they may always be put in mind to walk in awe and fear, and not give themselves the
bridle too much, nor take too much leave to know more than our Lord will have them to know. Now then, the doubt which might have been cast, namely how God will have us to be abashed at his works, is removed. And yet he will not have us to be abashed at them, so long as we suffer ourselves to be taught by him.
Thereupon we may gather also that it is a devilish arrogance when these ruffians take so highly upon themselves, as to reject whatever they cannot conceive the reason of. If a man tells them that God disposes all things by his secret ordinance, and that the things which we term fortune, chance, hazard, casualty, happenstance, and the like, are all determined before the making of the world, insomuch that even the hairs of our heads are numbered, and one little bird shall not light upon the ground, without God's providence, they step forth and object, how can that be? And whereas God tells us in his
Law that he will have this and that done, shall we say that he has more wills than one? Then should he be inconstant, and that would be to make God changeable, and so he would seem subject to all manner of lightness like a mortal creature. But (as I said before) such men do ill know their own ability. For they imagine that if God does not bind himself in all points to the things which he has revealed to us by his word, he is contrary to himself and has a double will, which moves them to babble in that fashion. But to be short, God's will is always one and single, and agreeable in itself: even though to our seeming it may be diverse and have many kinds, as if we saw a hundred sundry shapes that dazzled or utterly dimmed our sight.
Whereas Saint Paul says that God's wisdom is diverse in many sorts, it is as if a picture had a thousand colors in it, so that a man could not distinctly discern one from another. Nevertheless, Saint Paul, in saying so, did not mean that God's wisdom is so writhed in itself that there is any contrariety or strife within it. No; but he shows that although God always has one even meaning and maintains a single
trace and rate, even though there is no change nor variableness in him, and although there is but one light wherein there is no dimness at all, yet, notwithstanding, when men will needs press unto him, their wits are always as it were astray and dazzled, and if they go forward and step forth still with too great boldness, they must needs be confounded in the end, and God must utterly overwhelm them.
Therefore, we must take the things that are spoken in the Holy Scripture concerning God's providence in this manner.
It is true that we have our lesson where God tells us that he will not have any man trouble his neighbor, nor commit robbery, extortion, covetousness, deceit, or any manner of wickedness: he tells us these things and commands us to live chastely and to abstain from all violence. Now, when wars are stirred up in the world, when blood is shed, when infinite outrages and robberies are committed, shall we say that such things are done without God's foreseeing what was good? Do we think that he allows fortune to rule the roost here below, as though he himself were asleep in heaven or reposing himself in his pleasures? What blasphemy would that be? We would make God into an idol. Again, what would become of us if it were so?
For Satan is like a roaring lion, seeking to devour us as his prey, and we should be continually as it were in his paws and between his teeth. Then if God did not order all things in this world, while Satan and all the wicked are bridled, surely we should be a hundred times forlorn and perish every minute of an hour. Again, if we knew not that wars and such other like events are God's judgments by which he chastises our sins: it is certain that we would never be drawn to repentance. Now then, let us learn the thing that is told us here, according to our small ability: namely, that God has but one will, and that this will is certain and thoroughly agreeable with itself, and has no lightness or inconstancy in it. And yet, nevertheless, we must also reverence his secret determinations, which are so high and profound
that we cannot reach unto them. And if we cannot resolve all the doubts which the devil will cast in our ways (making us think), "How is it possible that God should be free from sin and not be the author of evil, seeing he uses both Satan and all the wicked, employing them to advance themselves against each other?" How is it possible that he should be blameless? When such thoughts come into our heads, or if any of those dogs that bark out their blasphemies against God assault us, let us be armed with sobriety, knowing that God's wisdom is diverse in many sorts, and that although his will also appears diverse in many respects, it is always one and the same. That is, in effect, the thing we need to bear in mind concerning this strain.
Now thereupon Saint Paul applieth the ground which he handleth unto the matter which he hath spoken here in general: that is to wit, that God created all things by our Lord Jesus Christ, to the end that this wisdom should be known to the powers and principalities in the heavenly places, by the Church. In saying that God created all things by Jesus Christ, he bringeth us back again to the beginning of the world, where he speaketh of the renewal that was made when God repaired the things that were decayed and scattered by Adam's sin, according as we have seen heretofore, how it was Christ's office to gather together all things that were scattered afore. For Adam had perverted and marred all order by his fall, so as there was nothing but confusion both in heaven and earth, till all was mended again by Jesus Christ. Now then, the restitution that was made by our Lord
Jesus Christ, may well be referred to this second creation, as though at his coming God had set the world in its former state again, which had been as it were crazed afore. Howsoever the case stands, both twain of them were done by Jesus Christ, that is to wit, as well the first creation as the second. And the conveyance is not amiss, in that Saint Paul leadeth us from the one to the other, by the similitude which he setteth down here. Let us mark well therefore that all things
were created in Jesus Christ when he was ordained to be head of Angels and men: yea, and that although we had had no need of a redeemer, yet had our Lord Jesus Christ nevertheless been established for our head. There remained no more to do, but to clothe himself with our nature, and to offer himself in sacrifice for the redemption of sinners: but yet for all that, he failed not to bear the office already of reconciling men unto God, and of joining them with the Angels of heaven. After that manner then were all things created in our Lord Jesus Christ. But here Saint Paul meant purposely to lead us to the restoration, which was made at such time as Jesus Christ was given us to be our redeemer. For although the world ceased not to have some shape still, so as the sun and moon shone bright, and the earth brought forth her fruits: yet notwithstanding, we know, that (as Saint Paul sayeth in the eighth to the Romans) all creatures groan, and are as a woman travailing of child, because they see themselves subject to corruption through Adam's offense, for the which he was accursed.
To be short, whereas God had shown Himself our enemy, He became our Father; and whereas the things that were created for our use had been turned away by Adam's sin, all was restored again at the coming of our Lord Jesus Christ. So then, by that means He gathered all things together again, that had been scattered asunder before, and then the world was in a sort changed, as the prophets had spoken of it before. For although they did not intend to enclose the said renewal within any certain time, yet notwithstanding when they preached of the coming of our Lord Jesus Christ and of the grace that should be given to the Church at that time, they used such speech as this: "Behold, I make the heavens new, and the earth new." In this manner, God speaks through the prophet Isaiah: and it is not only once, but is, as you would say, a common speech among all the prophets. Now then, Saint Paul, following the common phrase of the
Scripture, says that all things were created new again in Jesus Christ: howbeit that is in respect of the Church. The world itself was not renewed; but as for us, we are already partakers of the restoration that is promised us. For by our Lord Jesus Christ, we enjoy God's creatures, whereof we were deprived before. Whereas the sun and moon shine upon us, and we are nourished by the sustenance of the earth, we know that those things belong unto us because we are
God's children. And how is that? Even because He has adopted us in Jesus Christ. For the matter which we have sung in the Psalms concerning man must be applied to the person of God's Son, as says
Saint Paul himself, who is a faithful expounder. Not that he restrains it to him alone, but forasmuch as the things which he speaks concerning the incorruptness of mankind are not to be found in it now, but all is marred and corrupted: therefore, we must be fain to repair to our Head, by whom we are set in good plight again. So then, we would not be blessed of God, neither in our meat nor in our drink, nor in the enjoying of any of all His creatures, were it not for the restoration that is made by our Lord Jesus Christ, and that He has caused the world to be given us henceforth in heritage, to the end we might with a good and clear conscience enjoy all the gifts which He has bestowed upon us. And so you see, that the creating of all things in Jesus Christ is God's reforming of His Church and our partaking of the purchased heritage, for His sake and by His means.
Now, having said that we are so created again in the person of God's Son, and that He is our Head, inasmuch as we are knit unto Him by faith, he adds that it is a wisdom which the very angels have not known, insomuch that they fare the better by our salvation and have cause to honor God for preferring them so to the thing that was, after a sort, buried from them before. Some, thinking this to be strange stuff, have been of the opinion that Saint Paul spoke of the devils.
But he speaks expressly of the heavenly places and means to put a
difference between the chosen angels and the castaways. And again, to what purpose would it be for the devils to know God's wisdom in our salvation? It would be to no purpose at all. There are others, who, being not able to rid themselves of this text of Saint Paul, have thought that the angels are here among us to be as scholars and to hear the preaching of God's word. But that is too fond and childish an imagination: for we know that as well the doctrine, as the use of the sacraments, are allotted peculiarly unto us of God because of our rawness. The angels of heaven have nothing to do, neither with baptism nor with the Lord's Supper. And why?
For the angels are altogether spiritual. But as we crawl here beneath, therefore we have need of such means as are convenient for our infirmity, to make us come by little and little unto God. Therefore, the doctrine that is preached among us serves not for the instruction of the angels. How then should it be understood that the angels were taught by the things which they see presently in the Church? Let us mark first of all that, although the angels behold the face of God, it is not meant that they have come to the perfection which is promised us; for that is reserved to the latter day, when all things shall be fulfilled.
The angels then know not things yet but in part. True it is that they must not be mustered in our state and taking; for, like as they are nearer God than we, so are they taught more familiarly. But howsoever they fare, yet must they be fain to hide their eyes, as is shown us in the sixth chapter of Isaiah, in the vision that is given him there. Although then the angels are heavenly spirits and are familiarly conversant with God, as household servants of His kingdom, yet they have their eyes covered to show that they understand not all things yet, and that their knowing is but in part.
For God must show them that they are but creatures, that they might
thereby be held in continual awe, to humble themselves before Him, and to keep themselves in their degree. According hereunto, it is said that the angels of heaven know not when the last day shall be; that is hid from them. And why? To the intent that men should humble themselves the more and not be ashamed to be ignorant of the things which God has not revealed unto us.
To the end, therefore, that it may not grieve us that God conceals many things from us, the very angels are set before us as not knowing all things yet. Then it is not without cause said that they knew not what should befall and come to pass at the coming of the Son of God, that is to say, that all people without exception should be called to the truth of the Gospel and be all adopted of God to be made the spiritual children of Abraham. True it is that the angels knew well that Jesus Christ was the head of all mankind; but how that should be done, or at what time, or by what means, that was hidden from them. That is the manner wherein Saint Paul says that they profited, namely by beholding our Lord Jesus Christ to shed forth His grace in that way. For it was not enough to say that men should wonder at such a miracle as that God should take those into His house who were strayed away before, and ally Himself with those who were once
His mortal enemies, and allure them to Him whom He previously abhorred. If it had been said that men ought to be astonished at it, that would not have been enough. But when Saint Paul says that even the angels find it strange and are fain to marvel at it, seeing how God utters such great treasures, it serves well to show us that whenever there is any mention of our calling, that is to say, of the mercy that God has shown us in forgetting what we were and in fashioning us anew after His own image—insomuch that, whereas we were lost and forlorn, yea, and utterly drowned in the bottom of hell by Adam, He has set us up again and taken us up to the kingdom of heaven, and is not contented to show us His bountifulness in this world only, but
also intends to make us partakers of His endless glory and to give us the crown of life in His kingdom—it is a thing for us to learn to wonder at, to the end we may receive so great, so high, so excellent, and so worthy benefits with such reverence as they deserve.
And Saint Paul not only here but also in other places calls the angels principalities, to show us that we cannot devise anything so high and noble that is not inferior to Jesus Christ, as is declared more fully in the first chapter to the Colossians. For inasmuch as many men did even at that time magnify the angels to deface the majesty of our
Lord Jesus Christ, Saint Paul shows that although the angels are as it were God's powers or virtues and His arms wherewith, He executes
His works, and although they are dominions and powers, yet notwithstanding Jesus Christ ceases not to have all preeminence and authority over them. But like as the sun darkens the light of the stars, so must all the dignity of the angels be laid down, that it hinder not Jesus Christ from being looked at by all men, and to be the only
Lodestar, and to be known that it is only He in whom lies the fullness of all good things; and so He is indeed, as is said in the same text.
And it is a point well worthy to be marked still. For we see how it is enough nowadays among the Papists to allege the virtues of the apostles, or of the Virgin Mary, or of the saints, to make idols of them. And it seems to them on the contrary part also, that if men do not worship them, and pray unto them, and yield them the service which belongs only to God, they are utterly undone.
For thus do they allege: How now? Why should not the Virgin Mary be our advocate, seeing she lived so holy a life that she was as a mirror of all perfection and so highly in God's favor? Verily, as who should say that the excellency which God has put into His creatures should serve to bereave Jesus Christ in such a way that He should be put back therefore. So then, let us understand that whatsoever can be
said or preached of the virtues and worthiness of the Virgin Mary, of the apostles, and of all other men, yea, and of the angels of heaven, serves not to diminish the majesty of our Lord Jesus Christ, nor to turn us away from Him, nor to cause His offices to be dealt away to this man and to that man. Wherefore? To show us that virtues are so distributed to all God's children, as there is none other fountain of all goodness but Jesus Christ, who is the (only) party to whom we must resort, and that the creatures are never the more impaired, though
Jesus Christ oversee them as their head. That then is in effect the thing which we have to mark upon Saint Paul's words, where he taunts such as would needs exalt the angels without end or ceasing.
For he says: Very well, I grant they be powers, virtues, and principalities: but yet is our Lord Jesus Christ still their head, and they are so grounded upon Him that they fare the better by our salvation. Now then, what an ungraciousness would it be if we should leave Jesus Christ and go seek to the angels, seeing that even they do wonder at the riches which God has uttered in knitting us into the body of His Son, and consequently in calling us to Him to be His own children by that means? Thus you see how the wondering of the angels at our salvation ought to frame us the better to our Lord Jesus
Christ, and make us to stick fast unto Him, without swerving from Him in any manner of way. And for that cause, it is added in the end, that by Him we have boldness and entrance in hope, through the belief which is in Him.
Here Saint Paul meant shortly to blame the unthankfulness of such as are not contented with having Jesus Christ but think that He should have some helps added to Him. Therefore he says, what desire we more than to be knit unto God? Is not our full happiness there? Now it is so, that by believing in Jesus Christ, we have confidence that we may approach unto God: the access is given. And whereas trust or confidence is not enough, we have also boldness to
come unto Him with our heads upright, not as presuming any whit of ourselves, nor yet to come thither recklessly, but we must always practice this saying of the Psalm, that although we rest upon God's goodness, yet must we evermore worship Him with fear.
Notwithstanding, we may always come boldly unto God's throne, assuring ourselves that His Majesty shall no more be terrible to us, seeing He shows Himself a Father towards us in the person of His only Son. We see then how Saint Paul's meaning is to hold us fast to Jesus Christ. And therein we also see what our frowardness is. For it is certain that the care and zeal which Saint Paul had to make us cleave fast to the Son of God came from the wisdom of the Holy
Ghost, who knew our frailty and unsteadfastness. Had we (as you would say) but one drop of settled wit, it would be enough to make us understand that by the Gospel we may possess God's Son, who gives
Himself unto us, and that having Him, we have all that ever we can wish. It would be enough to have spoken this in one word, as Saint
Paul has shown already, but we see how he doubles and confirms his saying, as though it were a hard thing to be believed. And of a truth, it is very hard, because we are too much given to distrust and unbelief. Again, to believe for one day is not all that we have to do; it is required that we should hold on still, which is a very rare thing to be found in this world, because we are always risking. By means whereof, men do as it were willfully bereave themselves of the thing that was given them. Furthermore, forasmuch as all the world is at the point, and we cannot be won or persuaded but with great pain, to come to our Lord Jesus Christ and to rest upon Him, let us use the remedy that Saint Paul sets down here.
And first of all we must mark well, that Jesus Christ is the door to open heaven unto us. For we know that at His death the veil of the Temple was rent asunder, and that in such wise, that we may now enter familiarly into the Sanctuary of God, not of such a material
Temple, as was then, but even of heaven, so as we may press into the presence of our God and resort unto Him for refuge, as if a child should cast himself into the lap of his father or mother. For it is certain that God surmounteth all the fathers and mothers of the world in all kindness and favor. Seeing then that we know that: what could we more? Would we have some better or more excellent thing than God? Then must we go seek it in the bottom of hell. For when we have made our vagaries as much as we list, we shall always find, that there is nothing in any of all the creatures either above or beneath, that is worth a straw, in comparison of God, as saith the Prophet Isaiah. So then, seeing that God hath given himself unto us in the person of our Lord Jesus Christ, and that the whole fulness of the Godhead dwelleth in that great Sanctuary, which was figured by the visible Sanctuary of the Law: ought we not to be fully satisfied when we have that, and to rest ourselves wholly thereupon? And although our wits and our affections be fickle, yet ought they to be held in awe as prisoners, so as we may say, Let us cleave, let us cleave, let us cleave to our God, according to this saying of David, behold, all my felicity, and all my joy is to be joined to my God.
Likewise he saith in another place, he is the wellspring of life and light. Again, we have sung this morning, he is my portion, I cannot have a better lot, I must needs take all my delight in him. Thus ye see what we have to remember in the first place.
Secondly, let us mark well the degrees that Saint Paul setteth down here: whereof the first is, that we must have faith. For although Jesus
Christ hath opened the way and passage by his blood, to make us entrance unto God his father: yet is not the gap opened for all men: for the unbelievers cannot enjoy that benefit, whereof he is the key.
True it is, that the door is near hand, and the opening thereof is easy, when we have the key: that is to say, if we receive the Gospel in true obedience of faith. And so ye see why Saint Paul telleth us, that it is
not enough for us that Jesus Christ hath laid forth the treasures of the infinite goodness and mercy of God his father: but that it standeth us on hand on our side, to receive the same by faith. Not that we can do it of our own power, nor yet that we can come unto
Jesus Christ, or be partakers of the benefits which he offereth us by the Gospel, except we have faith in him. And from belief we must proceed to trust, that is to say, we must be fully persuaded, that God will always receive us, and that we shall find favour at his hand, and that although we be wretched sinners, and unworthy to live upon the earth: yet nevertheless we shall find him still favorable to us when we come to heaven. Lo how faith is linked with trust. And thereof springeth this stoutness of mind or boldness, which is as it were the highest step, so that although we must needs be as it were dismayed, when we consider what we be of ourselves: yet we cease not to offer ourselves unto God with our heads upright. And why so? Because he looketh upon us in the person of his only son. And therefore it is said, that he is his well-beloved, howbeit, not for himself (only), but (also) for our sakes that are members of his body. Ye see then how we have to gather upon this text, that by receiving the doctrine of the Gospel with true obedience of faith, we possess our Lord Jesus
Christ, and by his means shall be led unto God his father, to come to the perfection of life, light, and all goodness. And by the way we be warned to go forward in faith, till we be thoroughly persuaded, that in fighting against all the temptations that can assail us, we shall get the upper hand by the means of faith, and finally that we may brag
(specially as Saint Paul doth in the eighth to the Romans) both against life, and against death, and against all powers both above and beneath, and despise all distresses, knowing full well that nothing is able to disappoint us of the love that Jesus Christ hath showed us, and which God his father also hath uttered towards us in his person.
And thereupon also doth it come, that our prayers must be grounded upon full certainty. For (as sayeth Saint James) he that thinketh to