The Twenty Second Sermon, which is the second upon the fourth Chapter - Ephesians 4:1-4
Now let us cast ourselves down before the Majesty of our good God, with acknowledgment of our sins, praying Him to draw us to true repentance, so that we may be utterly cast down in ourselves, to be set up again to serve Him, and that not for one day, but so that we may hold out to the end. As His grace never fades, so we on our side may never cease to serve Him. But according as He increases His gifts in us, so we also may be more and more inflamed to come nearer to Him, and to be thoroughly knit unto Him. And so let us all say, Almighty God, heavenly Father. &c.
The Twenty Second Sermon, which is the second upon the fourth Chapter.
1. I, therefore, which am a prisoner in our Lord, warn you to walk as becometh you, in the calling whereunto you be called,
2. With all lowliness and meekness, with patience, bearing one with another in charity, 3. Being diligent to keep the unity of the Spirit through the bond of peace.
4. Be ye one body and one spirit, even as ye be called in hope of your calling.
There is but one Lord, one faith, one baptism. We have seen this morning how God's children ought to be linked together, so that every man may help his fellow, encourage and strengthen him, and all of us endeavor with one accord to serve God. Now, for the performance hereof, we have need to correct the vices that are in us.
For, on the one side, we see how men are nearly all inclined to loftiness, self-soothing, and self-weening, whereof, by and by, breedeth scornfulness. For he that covets to advance himself must needs abase his fellows to make himself their superior. Then it is impossible that there should be agreement among us until we have rid ourselves of this pride and overweening to which we are too much given. But if we are once knit together, we will also be meek. For what is the cause that we are so stern towards our neighbors, and that there is nothing but rigor and roughness with us, but that every one of us covets to overmaster the other? That, then, is the cause why there is no gentleness among us. And therefore St. Paul has matched meekness with lowliness, for lowliness is the mother of meekness.
Last of all, he sets down patience or forbearance in bearing with men's infirmities and vices. For if we will search out, bit by bit, whatsoever we shall see to be amiss in every man, surely we shall have occasion to reject both great and small, for there is not a man who is not blemished with some evil. But if we have once abated the pride that I spoke of and thereupon conformed ourselves to meekness and gentleness so that we can find it in our hearts to be warned and to bear with others, and none of us is so hindered by his infirmities that he cannot abide to make account of other men as of his brethren, then shall the Church, by that means, abide always in good plight.
Now hereupon St. Paul adds that if we intend to keep the unity of spirit, we must live together in peace. For we know that when any
fire of strife is kindled, every man would have his enemies drowned in the bottom of hell. As soon, then, as we give the bridle to our affections, so as we fall to spitefulness towards this man or that man, and there grows any heartburning or grudge against us, then follows part-taking in the Church, to the breach of all concord. Therefore, if we desire to be at one (as we need must, if we will be God's children), let us take good heed that Satan sets no odds or variance among us, and let us be quiet and endeavor to prevent troubles where we see any likelihood of them. And so, you see what we ought to observe if we intend to help our neighbors and to bring to pass that God may be honored among us with one accord.
And here we have to mark first of all how St. Paul, in speaking of lowliness, meekness, and patience, warns us that if we are not careful and every man does not bridle himself, the devil shall always have easy access and entrance into us, to trouble us. And why? For as I said, every one of us shall find the disease of ambition rooted in him, so that there is none of us but would fain bear some countenance of superiority, at leastwise until God has laid his hand upon him and by His Holy Spirit beaten down all pride in him and made him clean.
But take all those who follow their own natural sway, and surely they are ever so high-minded that they will not be contented unless they are exalted and much made of. St. Paul, therefore, thought it good to warn us hereof, to the end that we should learn to dislike that vice and endeavor to rid ourselves of it, which thing will not be done very easily, for it is a hard battle. But however the world goes, we must not give over until we have gotten so much advantage of ourselves as to know that there is nothing in us for which we should be esteemed, but rather that he who thinks himself to be the most excellent of all ought (by the time he has sifted and examined himself thoroughly) to be ashamed and abashed at his own wretchedness.
For proof thereof, when we have thoroughly viewed all that we think ourselves to have, wherewith to win us any favor, dignity, or reputation among men, certainly we shall find that every bit of it is the free gift of God. Now then, so much the more need have we to humble ourselves, seeing that God binds us so unto Him. "What hast thou," says St. Paul, "to boast of above other men, and to challenge as thine own?" It is certain that God has given it to thee, therefore honor Him for it, which thing thou canst not do as long as thou art puffed up with pride. So then, considering that all the virtues for which we might be praised are all records of God's goodness, and that He has shown Himself a loving Father towards us, in that it has pleased Him to have us come near Him after that fashion, it ought to make us cast down our eyes and to walk in all meekness.
And if we compare our virtues with our vices, surely we shall find much more wherewith to beat down our horns than for which to set them up. For when a man has cast his cards thoroughly, he shall perceive that although he has some good zeal to serve God, yet does he but limp and halt still in that behalf, and that he has no virtue in him which is not blemished with some spot, so that there is always one thing or another in him to put him in mind that he ought not to be proud. Again, his vices are always more in number, by far, than his virtues. What shall we then do but be ashamed of ourselves? For we do after a sort defile the holy things when we mingle our own deformities in that way with the gifts of God's Spirit. And therefore, he that excels the most has cause to be the more lowly, for he is so much the more bound unto God. You see then, that they who are esteemed as peerless pearls and exalted as little worse than angels ought always to bridle themselves short, knowing that there is not so little a blemish in them, which ought not to be taken as more grievous in them than in such as have not received so great gifts nor are so excellent.
Besides this, there are also vices in us, even of ourselves (as I said before), and if there is any good in us, God has given it to us of His own mere and freely bestowed mercy. And therefore, it is not for us to presume, but we must impute all evil to ourselves. He then that makes such comparison will soon beat down the overweening with which he was puffed up or deceived.
Now if the most excellent sort of all have not whereof to vaunt themselves: what shall the meaner sort do, and such as are despised toward the world, and have nothing to set themselves out withal?
They fight against nature if they will needs vaunt themselves. To be short, a man shall always find this ancient proverb true, that he who knows himself best will esteem himself least. But we must pass yet further, which is, that we must understand how we be not anything of ourselves, nor can do aught that is worth anything, and that the good which God has put into us ought to serve to teach us meekness.
When we once know that well, then shall we be thoroughly humbled, say I. And true lowliness or humility is not to make a fair face or to pretend a mild countenance, as many do, who will speak gently and lovingly and look sorrowful, and yet for all that, cease not to be as full of pride as toads within. To be short, humility implies such meekness as pulls us down in ourselves and suffers us not to advance ourselves for any degree of honor nor to seek estimation above our neighbors.
Now I have told you, that we shall never be meek nor have any gentleness and mildness in us until we are brought low. For pride does ever hold scorn of all the world. And we see also that such as are overweening and stand in their own conceit, believing themselves to be well worthy and to deserve to be exalted above the common array, do therewithal become very strange, insomuch that men dare scarcely look upon them: they thrust away one and drive away another a great way off. Therefore, we must have learned to humble ourselves, to the end we embrace such as are our true brothers,
especially since we know that we have need to be borne with at their hands. For behold, it is said of our Lord Jesus Christ that he does easily let us come unto him, because he himself was tempted and made like unto us, and that he bears with our weakness and infirmities because he has had experience of them in himself. Now it is certain that our Lord had no vice in him, for he is the wellspring of all goodness. Yet, notwithstanding, to the intent that we on our side should not stick to resort to him familiarly and to the end we should be heard of God his Father for his sake, it is said that he had compassion on us, because he had felt what man and man's infirmities are, albeit without any spot of sin, as I said before. Now then, how shall we do, if we have this foolish belief that we are thoroughly perfect? Seeing that pride is so rooted in our nature, how shall we pity such as we see in misery if we consider not first that we are no better worth than they? So then, let us mark well, that to be kindhearted, gentle, and friendly, all pride must first be beaten down in us.
Furthermore, let us mark also, that kindheartedness is the mother of patience and the continual bringer forth of that fruit, and that if we are too stern, it is a sign that there is cruelty in us and that we are as wild beasts. And thereby also we are convicted of pride and overweening, and that we have not well learned the lesson that St.
Paul copies for us here. Indeed, we ought to be grieved at the faults of our neighbors, and we must not feed them by our flattery, as is the common fashion of the world. But yet must our zeal be so measured, as we must bear with a great many (for we ourselves also have need to be borne with) and not be hastier with other folks than we would that they should be with us, but always keep this natural uprightness of not doing that thing to our neighbor which we would not have done to ourselves, which is the sum of the Law and the Prophets as our Lord Jesus Christ says. You see then how our zeal ought to be
mingled with kindheartedness: for if it is sauced altogether with vinegar, what will come of it? There will be no taste or savor in it.
Therefore, it must have some oil put unto it. And so there must be some temperance in all corrections to sweeten them withal, that they be not over rigorous. To be short, St. Paul meant to show us here, that although we ought not to bolster out any evil, but rather to be moved with godly zeal to condemn such as deserve it: yet, notwithstanding, we must not reject the weaklings as though they were utter reprobates or castaways, but labor to win them to our
God, according as we have seen already, that that way ought to be observed. For there are two evil extremes: but look whatsoever God has ordained by his holy spirit, that will always be found to be for every man's welfare. The one of these evil customs is, that a man cannot be well taken with the world, except he flatter. Whoever intends to maintain himself must play the blinkard and shut his eyes when he sees a number of things in his friends worthy of blame. And yet in the meantime, is not such silence a secret betraying? For we see that they whom we pretend to love are in the highway to destruction and wholly hardened in their naughtiness: and yet notwithstanding, whereas we ought to waken them, or else to set a looking glass before them, that they might behold their lewdness and be ashamed of it, we wink at it. Instead of so doing, every one of us does coax the other and cloaks the things that ought to be sharply rebuked, insomuch that those flatteries are no better than plasters to ease the sore, and in the meanwhile to feed the root of it within.
The other evil extremity is when we are so rigorous that every little fault is enough to make us storm. Since it is so, we shall never have the spirit of meekness aforesaid if we are not guided and governed by God's spirit (as I said before). And hereby a man may see and judge that there is a certain pride lurking within us, through which we take too much upon ourselves. To be short, there is never any over-great
rigor without cruelty, nor cruelty without pride. Whoever despises his neighbors sets too much by himself; and he that can bear with nothing but is so terribly stern that all sins are (in his opinion) unpardonable, shows also that there is no manhood or humanity in him. So much the more, therefore, does it stand us in hand to bear in mind what Saint Paul shows us here, which is to forgive and forbear.
Not that we should allow men's vices (as I said before), nor that they should have leave to do evil without rebuking, but that we should patiently rebuke men's faults and be sorry for them, and in so doing our duty, not forget also to bear with the frailty and weakness of our neighbors, so as we shame them not, nor strike them into such heaviness that they fall into despair when they see there is no forbearing nor any forgiving at our hands.
That, then, is the thing we ought to bear in mind. And it is the very cause why Saint Paul adds that men should bear with one another in charity or love. As if he should say that forasmuch as we are brothers together, there should need none other rule than that to make us as well kind-hearted, as also patient and lowly. And for proof thereof, he says in the thirteenth of the first epistle to the Corinthians that charity has these three things: First, that it is gentle and kindhearted; secondly, that it moves us to be lowly and meek; and thirdly, that it is patient and suffers all things. These are the three qualities which Paul attributes to loving-kindness. For if we demand what is the rule of holy life, the scripture tells us that love is the full performance thereof, because it is the bond of perfection and the end and fulfilling of the law. Lo, how these texts teach us charity. Again, our Lord, also intending to conclude the doctrine of the law, sets down these two points: namely, that we should love him with all our heart, with all our mind, and with all our power and strength, and our neighbours as ourselves. Then, if we think to be allowed by God and charity reigns not in us, we deceive ourselves. The world may
like well of us, but all our whole life shall be utterly loathsome before God until charity is settled in our hearts, so as she governs us and we tend always unto her, yea, and work all our works by her.
Now then, seeing that love is the true perfection of the faithful and of all God's children, let us see what it imports. For if a man brags that he has it, and in the meanwhile has neither lowliness, nor gentleness, nor patience, he makes the Holy Ghost a liar, who not without cause shows what is betokened by charity or love. For he has not set down the bare word and only said, "Be ye charitable," but he has also shown us what is meant by it. Namely, first of all, that we must beat down this pride which beguiles us and makes us toss with our horns against God, insomuch that it is very hard for us to be lowly-minded toward men when we cannot hold ourselves meekly in obedience under God. Now then, let us fight in such wise that all pride may be corrected in us, and therewithal enforce ourselves always to humility, that we may be kind-hearted and brotherly with the faithful, which cannot be done but by bearing with one another. The very heathen men had the skill to say that if we had the wit and discretion to see the vices that are in ourselves, we should be patient toward others.
For why? I have need to be borne with myself, and if I do not the like to other folks, how partially do I deal? This consideration alone ought to tame us sufficiently, though there were neither law nor gospel. Wherefore, inasmuch as we know that charity imports these three things, let us learn to be patient, not only when any wrong is done to us, but also when we see our neighbors to be weak and feeble, and not yet come to such perfection as were requisite. And though they be not so well forward and settled in God's word (as we would wish), yet let us pity them, and with all meekness endeavor to use such correction towards them, as neither their vices may be nourished, nor the parties themselves be cast into despair.
Thus, you see what we have to mark upon that strain. Now hereupon, Saint Paul infers further that (as I have touched before) we must keep the unity of the Spirit, or the bond of peace. For he sets here the unity of spirit as a mark that is requisite in the church and flock of God, insomuch that if we be at odds among ourselves, we be at odds with God. And therewithal he shows us the thing that we have seen briefly before: which is, that if we be not at one among ourselves,
God disclaims us and tells us we belong not to him. This unity, therefore, is a thing that ought to be much set by nowadays, seeing it is the means in respect whereof we are acknowledged as God's children. True it is that the wicked and the unbelievers have their confederacies and are so linked one to another that there is not a straiter alliance to be found in the world. For even their evil doings bind them one to another as though they were fast sewn together, because they perceive themselves to be hampered, insomuch that he who has conspired in some mischief with another naughtypack will be afraid of him, and that fear is as a bond that cannot be broken.
However, Saint Paul presupposes here that the faithful are at one in God, as he will declare anon. For this cause, he shows them how the same unity may be kept. It is (says he) the bond of peace. For when a fire is once kindled, it is not so soon quenched again. We imagine that when we cast ourselves into a chafe, we can come to ourselves again by and by, and all shall be whist and still out of hand again. No, for the devil sets in his foot so that the strife and contention turns to a deadly sting, so as men are envenomed with it more and more, and although they show it not outwardly, nor cast up their rage and froth, yet nonetheless some heartbiting and heartburning will lurk still within when there has been any debate.
And therefore (as I said) let us not think that when any trouble is stirred up, it will be pacified as soon as we would have it. In
consideration whereof, Saint Paul tells us that the church shall perish every turning of a hand through that fire if we continue not in quiet and shun all strife and debate.
And now he showeth what manner of atonement or union it is that he hath spoken of, saying that there is but one God, and one faith, and one baptism: that there is but one hope whereunto we are called: and that there is but one God and Father of our Lord Jesus Christ, who is above us all, and in us all. It was very requisite that this should be added, to show that peace shall never be good nor allowed by God, but rather accursed, unless it has a good groundwork. For what a peace would it be if we would nowadays link in with the Papists? We should be fain to forsake the pure doctrine of the Gospel, to bend ourselves against God, and to defile ourselves with all manner of filthiness and abomination. But it would be better that the whole world were sunk, and we with it, than to seek such peace.
As much would we be fain to do in respect of the Turks, for there is none of them both but seeks to wrap us in destruction, and to pluck us away from God.
Now, if there be such atonement among us, as we will needs enjoy all that our fleshly lust craves, what confusion will there be? Verily, oftentimes God's servants are accused of conspiracy, and of spiteful malice and stubbornness, because they cannot find in their hearts to consent to any wickedness, insomuch that they which are in any authority and credit would usurp any manner of tyranny to hinder the preaching of God's Word, as it ought to be, and devise what they list of their own brain, so that albeit there be preaching still, yet shall it not be free according to God's Word. If God's servants be driven to this, needs must we be troubled by Satan and his champions, and we shall be both blamed and defamed everywhere. For such folk will always do their office in turning good into evil by their false reports
and slanders. However the world goes, no peace is commendable but such as doth so join us together as God reigneth over us, and we become all one in Him: for without that, it shall be but cursedness.
And so you see why Saint Paul calls us back here to God, and to our Lord Jesus Christ, and unto the faith of the Gospel and to baptism, to show how we ought to agree among ourselves.
Now then, we have here two points to bear in mind. The one is that in seeking atonement with men, we must always have our eye upon God, and when we have come to it, we must be settled in it more and more. That is a thing which we must ever have a care of. Now in general it is true that peace is to be desired, and that the very name of it is had in estimation among men. But yet for all that, we must not so shroud ourselves under the shadow of peace as to separate ourselves from God, that in the end we make war against Him, and He proclaim us to be His enemies. And for that cause it is said that we must be at continual battle with the wicked. For inasmuch as they serve Satan, they will not cease to fight against God and our salvation. And therefore we must not be cold and negligent in that behalf, but zealous in setting ourselves against them, insomuch that although they be in honour and credit, yet let us abhor them, as it is said in the Psalms: let them be unto us as stinking and loathsome things, and full of filth and uncleanness. Though they boast never so much of their greatness, yet let us assure ourselves, it were much better that they were drowned with all their bravery in the bottom of hell, than that they should so exalt themselves against God. You see then that we must esteem the greatest men of the world no better than worms, when they dare so bend their horns against God: and consequently, we can have no peace with them, seeing we should be fain to forsake God for their pleasure. But (as I said before) it were better that the world were turned upside down, than it should be so.
Now then, if we knit together in God, let us follow the rule that is
given us here: that is to wit, to be so abased in ourselves, as the world may perceive by our mildness, that there is no more loftiness in us to set us at odds. And like as kind-heartedness brings patience, so also let us condemn men's vices, and yet labour always to draw the parties unto God, and to win them unto Him, rather than to set them off through sharpness.
But now let us come to the words that are couched here by Saint Paul. He says that we are one body and one spirit, as we are called to one hope of our calling. First and foremost, he shows us upon what condition we are called of God: that is to say, that there should be such a bond among us, as might show that we are indeed the body of our Lord Jesus Christ. For it is not enough for us to be cast together like a heap of stones: but we must be knit together with a hearty goodwill. And as it is said that there was but one heart and one mind among the faithful (in the primitive Church), so must the same appear among us today. Saint Paul, then, in telling us that we are one spirit and one body, means that we are made as if we were all one man in Jesus Christ. For Jesus Christ can well find in His heart to communicate His name to all the company of the faithful, and that is to the end of drawing us more to the said affection of living together in concord and brotherly love, even with such atonement as we may be brethren, that is to say, so knit together as the fingers of a hand: for without that, we can never show that we are desirous to attain to the kingdom of heaven. That, therefore, is what he meant by the two words Body and Spirit.
True it is that when God's spirit governs us, He reforms our affections in such a way that our minds are knit together. But however the case stands, Saint Paul meant to declare that the whole body of the faithful is but as one man. For it is not for any man to put forth himself there, but we must be linked all together, every man in
his office or calling. To be short, we must be all as one, as shall be declared anon more at length. Forasmuch then as there is none other to govern us but Jesus Christ, we must needs be made all as one man in Him. And truly, we know that the thing which was said of Adam and Eve, and of all married folks and their wives, must also be accomplished in the Church: which is, that the Church is bone of our
Lord Jesus Christ's bone and flesh of His flesh, and so there is a marriage between them. Now, if we are so knit all together to the Son of God, it is reasonable also that we should agree among ourselves, and that one union should extend through the whole body: for it is impossible that our Lord Jesus Christ should reign over us, and yet that we should be divided among ourselves, seeing that He is but one. Let that, therefore, serve for the first point.
Now, Saint Paul, to stir us up the better hereunto, tells us that we are called to an inheritance. In saying so, he shows that there is a much holier atonement between us than there is between the (natural) brothers of this world. For although they are born of one father and one mother, so as they are but one blood, yet notwithstanding, every man shifts for himself anon after, and the inheritance is parted among them, so as the brethren seem to be separated asunder, and the natural bond that was among them before to be half broken. But we have an inheritance that cannot be broken. A man cannot say, "I have that which belongs to me, I will get away, and I will dwell alone by myself." For what is our inheritance? It is God Himself. And moreover, the heavenly life, which is purchased for us by our Lord
Jesus Christ, and wherein He Himself is gone before us, to gather us thither to Him. Seeing then that we are all called to one selfsame inheritance, if any of us shrink aside from his brethren, it is all one as if he gave over his part in the Kingdom of Heaven. But we would abhor such a blasphemy. If a man should demand of any of us whether he would renounce his part of paradise, it would make the
hairs stand up upon his head, I mean even of those who have no fear of God at all. No doubt but there are some so wicked and monstrous beasts that they will flush out this blasphemy out of their mouth, that they renounce their salvation. But if you ask it of a man that is well advised, he will always abhor and detest it. Yet notwithstanding, in very deed, we go about to shut ourselves out of the gate, and to bar ourselves from coming into the Kingdom of God, and we wipe away the hope of it that is given us by the Gospel, when we are not knit together among ourselves. Were this thoroughly printed in our hearts, surely there would be another manner of friendship and brotherliness among us than there is, and men would see another manner of meekness, mildness, and patience. Now though we have hitherto been misadvised, it is much better to take warning late than never. Wherefore let us learn by this doctrine of Saint Paul's, that whenever we are provoked to displeasure, so as we seem to have some cause to reject one, to leave another, and to separate ourselves from him or her, we must understand that we have all one hope of the Kingdom of Heaven, and that Jesus Christ, who is our head, calls us all to Him, with this condition set before us, without which we cannot come to Him, which is that we must show truly, and by our deeds, that we account all such as are partakers of the Gospel with us as our brethren, and as though they were our own flesh and blood, and also that we are so joined together as the fingers of one hand, as I said before.
And hereupon, St. Paul, going forward with the same doctrine, saith there is but one Lord. It is certain that hereby he means one God, who hath sovereign dominion over us, and is our master to keep us in unity, because he cannot abide that we should be at odds. In the Twelfth Chapter of the first Epistle to the Corinthians, St. Paul saith that there is but one God, to show the service which we owe unto
God, especially for granting us of his gifts wherewith to edify his
Church. But his attributing of sovereignty unto God in this text is to do us to wit that we cannot serve God unless we be in unity among ourselves. And why? For although a mortal man be variable and change his mind from morning to night, yet will he not have any discord in his house. If there be any broil, or if there arise any strife, he cannot away with it. And what shall God do, who is the God of peace (as he names himself in the Scripture), seeing he will have us to gather together under him and tells us that he sits among us and that we be his house? Think we that we can wind him into our troubles, contentions, skirmishings, hurliburly, and heats with us?
Then should he be fain to transfigure himself and to change his nature. But let us not imagine that he will deny himself (as St. Paul saith), but he shall be fain to cut us off as rotten members and to show that we belong not unto him when he sees that we come nothing near him. And therefore let us resort to the said sovereignty and dominion which God hath over us, to the intent to allay all strifes and variances that Satan shall endeavor to raise up among us. For if servants, although they be discontented with one another and have heartburning, grudge, or such other things among themselves, do nevertheless bridle themselves for love of their master and agree again among themselves, what shall we do when the case concerns the pleasing of our God? So then St. Paul declares in effect that when we be so wayward and can bear with nothing but will fall out for every small and light occasion, it is a token not only that we despise men but also that we rebel against God and are loath to yield him any subjection. Thus you see in effect what we have to consider upon that saying.
Now he addeth that there is but one faith, and but one Baptism, and but one God, the Father of our Lord Jesus Christ. His saying that there is but one faith is to show that we have one common treasure even in this world. For he hath spoken already of the heritage which
we hope for and which is warranted us in heaven, though it be not manifested to us as yet. Now what is the pledge of the endless life but the Gospel? And that have we in common together. Seeing it is so, then if the faithful should forsake one another's company, surely the Gospel should be as good as torn in pieces. For we must always weigh well this word "one," which St. Paul hath couched here and so often repeated, in saying that there is but one hope of our calling.
And how? Hereby he showeth that we go about to break and disperse the kingdom of heaven (as much as is in us) when we live not in concord. It is said that there is but one God: it is then as if it were a hewing of the hope of our salvation in pieces when we cannot suffer
God to govern us and to hold us under his protection. So now, when he saith that there is but one faith, surely it is not long of us that the Gospel is not torn in pieces and gobbets and rent all to fitters, as they say, when we cannot agree with our brethren nor bear with them gently and patiently as was commanded heretofore. That then is the thing whereunto God calleth us.
Now we ought to profit ourselves by it doubly. The one way is by abhorring all diversities of opinions and by looking well to ourselves, that we have but one faith in our heart and but one confession in our mouth. For if the faithful do contrary one another, it is certain that they show sufficiently that they have not the Gospel on their side; at least one part must needs err from the truth of God. It is true that every once in a while it may well happen that all of us shall not conceive one selfsame thing; and in that case, St. Paul shows us a remedy, which is that he who is not sure that God has revealed the truth unto him should hold himself in quiet and pray God to lead him further. But yet in the meantime, it behooves us to be fully resolved of the articles of our faith and to agree so together in them that if every one of us be demanded severally, he may show that he holds none other thing than that which is the general belief of the
Church. That then is the first point which we have to mark in St.
Paul's telling us that there is but one faith.
Howbeit, this faith is not one because men have found means in their brains to unite themselves together by it; for God must be the one to bring them to it because they cannot come thither nor abide in it one minute, except God strengthen them in His truth. Then there must needs be an interchangeable bond between faith and the Gospel: that like as the Gospel (whereof God is the author) is but one, so our faith also must be but one. Also, as touching the doctrine, it is not enough for us to confess God altogether with one mouth; but it must also teach us to hold ourselves so linked together all in one unity, as every one of us does travel to his neighbor's benefit, and consider wherein we may serve his turn, and apply ourselves faithfully thereto, bearing with those that are weak, honoring those that have received more largely of God's gifts than we, and making no account of ourselves, that we may attain to the highness whereunto God calls us, which is that we may be partakers of His glory when we have so humbled ourselves and walked in this world with all lowliness and modesty.
Thus much concerning that it is said in this text that there is but one faith.
Hereupon, St. Paul tells us also that there is but one Baptism. By Baptism, we put on Jesus Christ (as he says in another place) and are joined unto Him to be partakers of His life and of all His benefits.
Now there is but one only Baptism, wherein the name of Jesus Christ is always called upon as He is our Redeemer. We are baptized in the name of the Father as the author of our salvation; in the name of the Son, as of Him that has performed all that belonged to our
Redemption; and in the name of the Holy Ghost, by whom we are sanctified to possess and enjoy the incomprehensible benefits that are purchased for us by our Lord Jesus Christ. Seeing then that God
does so call us to Him by a visible sign, must it not needs be that we are too froward, like wild and mad beasts, if we continue not in such unity as He commands? And not without cause has St. Paul matched
Baptism and belief of the Gospel here together. For he had respect of our rudeness. We are so dull that we conceive not spiritual things unless they are set down agreeably to our nature. St. Paul spoke heretofore of hope toward God; and now because we perceive not the things that are above the world, or do not easily understand the doctrine, he spoke likewise of the union of faith and of the union of the body and the soul.
Well, some might say still, all this is spiritual and surpasses man's understanding. You see then, that the things which he has spoken heretofore might seem somewhat dark so as we might not find such savor in them as were requisite. But St. Paul brings us back to the visible sign whereby God gives us a glimpse of Himself according to the infirmity of our flesh. For in Baptism we see the water, which shows us that we are washed in the blood of Jesus Christ. For inasmuch as by nature we are all unclean and utterly rejected and cursed of God, in the death and passion of our Lord Jesus Christ, we are reconciled unto God His Father, and by that means are called to the glory of heaven and renewed by the power of His Holy Ghost.
You see then that we must needs be too dull and brutish if we perceive not the thing that is so visible and open. For it is as if God had set before us an image in the shape of the thing that is too high for us because of our frailty. To be short, St. Paul's intent here is not to separate Baptism and the Gospel asunder, but he has rather added it as a visible mark, to the intent that if we at the first brunt understand not the unity of faith whereunto we are led by Baptism, he may show us that it is as if God had printed the mark of adoption in our heart to show that we are His. For being once baptized with
water, we do all hear Jesus Christ according as it is shown to us by that visible sign.
And now that Baptism is ordained, shall every man have a Baptism of his own by himself? No, but Baptism is always but one. And therefore we must have an eye to ourselves and dedicate ourselves to the one only God and to the one only Savior Jesus Christ, and for performance thereof, we must also be well united together. And by these words of St. Paul, we may see plainly that the Father, the Son, and the Holy Ghost are but one God. For if Baptism be in such wise one as it serves to bring us to an unity of body and soul, that is to say, to a brotherhood that surpasses all the alliances of the world, what shall it be when we come unto God, of whom Baptism takes all the power that it has? And what is God? He is not only the Father, but Jesus Christ is joined with Him, and also the Holy Ghost. So then let us mark that there is truly unity in the essence of God, and that although there be distinction of persons, yet is not God separated nor divided in Himself. And although the Father be named simply God
(as St. Paul will speak thereof hereafter), that is in respect of the essence and order, and for that He is the head of Him who was sent to be the mediator, because Jesus Christ abased Himself, and although He had the shape unto God (as says St. Paul) and that it had been His glory to have showed Himself in such sovereign majesty, yet it was His will to abase Himself, yea, and to empty
Himself utterly. But howsoever it be, yet we see that Baptism leads us right unto God. And thereby we see that which we have touched heretofore, which is that if our peace and concord be not grounded in God, and we governed by Him according to His word and by the power of His Holy Spirit, there is nothing but loathness in us. But if we are touched to the quick with that which is said unto us here, that is to say, that Jesus Christ has linked us to Him with the condition that we also should link one with another, we shall be held in such