Sermon II
ON THE EPIPHANY, OR APPEARING OF CHRIST
Matt. 2:1–11.—Now when Jesus was born in Bethlehem of Judæa, in the days of Herod the King, behold there came wise men from the East to Jerusalem, &c.
WE celebrate this day a noble and most comfortable feast, concerning the appearing of the Lord Jesus, who appeared a special comfort to all them which seek him with a strong faith: First, to the wise men which came from the East: Secondly, to John the Baptist, when being about thirty years of age he was baptized of him in Jordan, and the Holy Ghost and voice of the Father gave testimony of him, that he is the Son of God: Thirdly, when he shewed his glory and power in a miracle, wherein he turned water into wine at a marriage, whereby he would procure reverence and estimation to matrimony, which now, alas! is after a shameful sort torn, contemned, and rejected of the Pope and his adherents as a certain miserable and wretched state. For whatsoever God hath ordained, that of the world is contemned: whereof at convenient time we will speak more, and we have already, as I think, written sufficient thereof. Now we will speak in few words of the first appearance.
The wise men of Arabia, which were industrious men, and without all doubt governors of that country (as it was at that time the manner in those parts), when they had seen the star in the East, breaking off all delay, made haste to Jerusalem, diligently seeking for the King of the Jews being new born. Where we ought to mark, that they could neither seek nor find out this King, the Lord Christ, but by the star going before them, which at the last led them so far, that by the word of God they were certified where this King was to be found. So also it is with us; we cannot find Christ without the Gospel, without the word of God; that must shew him unto us, and bring us thither where we may find him; which is only done when we receive the same gospel by faith; otherwise, although we have it, hear it, and know it, it profiteth us nothing; we shall not therefore find him, no more than the scribes found him, who, notwithstanding they had the scriptures readily, and shewed the way to others not coming into it themselves, for the thing did not touch their hearts; they did drowsily neglect that King, whom with great sighs they had looked for many ages.
Wherefore it is not enough that we have the gospel, or that we hear it, but we must believe it, and lay it up in the secrets of our heart,
otherwise we shall never find Christ. Here also you see, that it doth not skill, whether one be learned or unlearned, instructed in many places of scripture, or in few, unto whom God giveth grace, he enjoyeth Christ. He respecteth not the person, but whom he draweth he is drawn, although in the mean season he provideth that the gospel be always preached. After, therefore, that these wise men had found the child Christ, the King of the Jews, at Bethlehem, together with Joseph and Mary, by the shewing of the scripture, and guiding of the star, they were not offended at the poor estate of the child, but, being taught by the word, acknowledged that child for the Messias and King of the Jews, whom the Jews had looked for so many years, and opened their treasures before him, offering unto him gold, frankincense, and myrrh. Wherein again we ought to mark the nature of faith, that it is offended at nothing, but cleaveth to the word only, and doth not esteem those things that shine outwardly. These wise men did not therefore disdain, neither turned back, because the child, together with his parents, were without pomp, in poverty and misery, and nothing less than a kingly child appeareth unto them, but they go on, and undoubtedly acknowledge him for a King, as they had learned concerning him out of the scriptures. Moreover, they give unto him the honour meet for a King, they offer most precious gifts, which they had brought, being even of the best sort, out of their own country.
Now the world would have done no such thing, but according to the manner thereof, would have looked for garments of purple, and resort of servants, and handmaidens. In such places it is wont to bestow its gifts, viz., where there is great plenty and abundance before: yet it is of that quality that it depriveth the poor and afflicted of those things that they have, it taketh bread out of the mouth of the hungry and needy, which have nothing, but as they get it hardly, by labouring all that they are able. Whereof we learn, that if we will honour Christ with these wise men, we must shut our eyes, and turn them from all that which seemeth fair, goodly, and noble before the world: neither must thou be offended or abhor it, if any thing seem vile, contemptible, and ridiculous unto the world: let this suffice, that
thou knowest that it pleaseth God, which is in heaven. Take heed unto thyself concerning these things, which shine before the world, exercise thyself in those works, which seemeth unto reason foolish and light, as are to help the needy, to comfort the afflicted, and to count the calamity of thy neighbour thine own. If thou shalt be diligently exercised in these, and, faith being thy guide, shalt endeavour rightly to apply thyself unto them, then other works which have a fair shew, as to institute masses, to be occupied in vigils, to build temples, and such like follies, shall be pluckt out of thy heart and vanish away, unto which works, almost the whole world is addicted; they are, indeed, fair in outward shew, and seem to be very precious, notwithstanding they are an abomination unto God.
But whatsoever God hath commanded, as to do good to our neighbour, and to be touched with his adversities no less than with our own, to bear a friendly and willing mind toward him, these are neglected, and in the eyes of the world appear trifling and foolish; whereupon we greatly abhor them. How cometh this to pass? even because they have no goodly shew outwardly. And the common people of Germany are wont to say, That which shineth not, and hath not a fair shew, is nothing set by. Moreover, God doth sooner suffer himself to want his own honour and due service, than he would have us to leave off doing our duty toward our neighbour as Christ witnesseth, Matt. 5:23, 24. "Therefore, if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift." Here you most plainly both hear and see, that God will not be served, unless we first go to our neighbour, and be reconciled to him.
For the same cause also God rejecteth the sacrifices of the Jews, as it is in the prophecy of Isaiah, 1:11, for they that neglected those things which were more necessary, namely, mercy and faith; for thus he saith: "To what purpose is the multitude of your sacrifices unto me? saith the Lord: I am full of the burnt-offerings of rams, and the fat of fed beasts, and I delight not in the blood of bullocks, or of lambs, or
of he-goats. When ye come to appear before me, who hath required this at your hand to tread my courts? Bring no more vain oblations, incense is an abomination unto me, the new moons and sabbaths, the calling of assemblies, I cannot away with, it is iniquity, even the solemn meeting. Your new moons, and your appointed feasts, my soul hateth: they are a trouble unto me, I am weary to bear them. And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood. Wash ye, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well, seek judgment, relieve the oppressed, judge the fatherless, plead for the widow," &c., as is there rehearsed in Isaiah. By these words you see what God requireth and what he alloweth. When we neglect these works, by which our neighbour is served, he will neglect us. For whatsoever benefit we bestow upon our neighbour, that we bestow upon God and Christ himself, as he shall pronounce in the last judgment; Matt. 25:40. "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." When thou hearest this, thou wilt not glory much of the temples which thou hast built, or masses which thou hast founded. For then he will say, What have I to do with thy temples and masses? what with thine altar and bells? thinkest thou that I am delighted with stones and wood, with bells and banners? are not all things mine first? heaven is my seat, and the earth is my footstool. Who commanded thee to build temples? I have set living temples before thee, these are to be edified, nourished, and relieved, but thou hast been occupied with other trifles, which I have not commanded; I know thee not, away with thy temples and masses: ye ought to have put your trust in me only, but all your delight consisted in such works as though it had been your purpose to wrest heaven from me, and that I may comprehend all in a brief sum: whatsoever I have commanded, that have you neglected, and whatsoever I have detested and abhorred, that have you diligently done; this therefore I will requite you with again. I know you not, you may resort unto that God which hath commanded you to do these things.
Hence therefore let us learn, how the wise men did not abhor the poor, and on every side miserable appearance of this infant and his parents, that we also may be so affected towards the miserable and pitiful estate of our neighbours, and may be persuaded that we find Christ in them, and that whatsoever is bestowed upon them, Christ does acknowledge it as bestowed upon himself. His kingdom consisteth in the poor, despised, and abject, yea, in the holy cross, in contempt, in persecution, in affliction and misery, as St. Paul saith out of the Psalms: Psalm 44:22. "Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter." In another place also he saith, 1 Cor. 4:13. "We are made as the filth of the world, and are the offscouring of all things." Wherefore Christ said to his disciples, when he sent them forth to preach in Judea, "Behold I send you forth as sheep in the midst of wolves," Matt. 10:16. They now that seek Christ any other than in such a contemptible form in the cross, and in persecution, do not find him. The wise men find the King Christ being newly born, not in Herod's court, not among the princes and priests, not at Jerusalem, in so noble and famous a city, but at Bethlehem in a stable, with poor and despised creatures, namely, Joseph and Mary. In short Christ will there be found, where a man would least seek for him. We must diligently consider also, what these wise men signified by their gifts. For assuredly they shewed by them, that this child is a King, and not a king only, but also God and man.
In offering gold they acknowledged him for a King, as if they would say, We bring unto thee gold, not that we would thereby enrich thee. For gold, silver, and whatsoever is made, is thine before, but hereby we acknowledge thee to be a most mighty King over all things. So we also offer gold unto Christ, when we acknowledge him for our King and Lord: but unto this is required a very strong faith. For if I ought to acknowledge him for my King and Lord, all mine own will must be extinguished, that it reign not in me: for Christ only must reign and rule in me, that he may do whatsoever it pleaseth him in me, and concerning me, all things must be committed unto him. So the leper in Matthew did, which said unto Christ, "Lord, if thou wilt, thou
canst make me clean." Therefore my will must be utterly extinguished in me, if that I will have Christ to reign in me. Christ also suffered not his own will to rule, but he always submitted himself to the will of his Father, which he testifieth in the sixth chapter of the Gospel of St. John, ver. 38. "For I came down from heaven, not to do mine own will, but the will of him that sent me." Yea, he obeyed his Father even unto death, and submitted himself wholly to his will. We, imitating this example, which is written for our singular consolation, ought to submit our will to God and his Christ, and to rest confidently upon him. He knoweth how to bring the matter to pass, as it is said, Psalm 37:5. "Commit thy way unto the Lord: trust also in him, and he shall bring it to pass." And a little after, "Rest in the Lord, and wait patiently for him." Such sentences ought to provoke us patiently to suffer the will of God in us, whether sweet things or sour, commodities or incommodities come unto us: for he knoweth with what temperance to lay them upon us. Blessed is he that believeth these things from his heart. Who, being such an one, can be troubled with sorrow? such a man, howsoever he be handled, whether he be burned or drowned, cast into prison, or otherwise grievously dealt with, he taketh all in good part; for he knoweth that these things shall turn to his advantage. After this sort we also offer gold with the wise men, when we take away rule from our own will, and suffer Christ to work in us according to his will and pleasure. Wherefore they are hypocrites which know not to suffer the will of God, but howsoever he dealeth with them have always complaints. They, forsooth, suppose, that whatsoever they think, it shall have success according to their thinking. If it fall out otherwise they are angry, they do not patiently suffer persecution and contempt: they murmur, they find fault, and vex when those things happen, like horses stirred up with fury or rage. So therefore by resisting they stay the kingdom of Christ from them, and deprive Christ of gold, which, notwithstanding they ought to offer and present unto him, that is, they themselves will bear rule, and do not vouchsafe to acknowledge Christ for their King and Lord.
By frankincense they resembled divine honour, which we offer unto him, when we confess, that whatsoever we have, we must acknowledge to have come from God, and that we have it freely, and without any merit of ours; therefore all these things are to be ascribed unto him, as to the true Lord, neither must we glory in the good things received, but his glory is to be sought in them. And if he take them from us again, we ought to suffer him with quiet minds, and to bless him with the beloved Job in these words: "Naked came I out of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away; blessed be the name of the Lord," Job 1:21. And so we ought to suffer all misfortunes and adversities, as if God himself cast them upon our neck, so that none shall be able to offend us, unless he take away Christ from us. Not so much as a hair of our head shall perish, as Christ saith to his disciples, Luke 21. Wherefore whatever shall molest us, what adversity soever shall come unto us, we ought never to seek any other God, we ought nowhere to seek any other help and comfort, than of Christ alone. This is he which is made unto us of God the Father, wisdom, righteousness, sanctification, and redemption. Then only we offer unto Christ that right frankincense of Arabia, when we fly unto him alone in our calamities, afflictions, and anguishes. But they that seek after strange helps and comforts, as of sorcerers, witches, and such like, they do not offer frankincense unto Christ, but stinking brimstone, wherein they shall be burned for ever, for that they have not believed and trusted in Christ.
By myrrh they signified a mortal man: for with myrrh dead bodies were anointed, that for certain years they should not putrify. Now myrrh is a strong and a bitter juice, which distilleth from the trees of Arabia, like unto gum, or as with us rosin issueth out of the pine-tree, and fir-tree, &c. But then we offer myrrh unto Christ, when we firmly believe that he by his death hath overcome sin, Satan, and hell. And this is a special faith. If we but a little doubt here, it is not well with us. But if I believe from my heart, that death, sin, the devil, and hell are swallowed up in and by the death of Christ, I shall not be afraid of them all. I shall easily be preserved from rottenness which death
bringeth, when I have myrrh, that is, the death of my Lord Christ in my body and soul, this will not suffer me to perish. So strong and valiant a thing is faith, unto which even all things are possible, as Christ saith, Mark 9:23. Here must we learn daily with our Lord Christ to bring under our old Adam, and to mortify his concupiscences, by the cross and temptations, not that cross which we choose, but which Christ layeth on us, let us bear it patiently and with a willing mind, that so our body may be subdued, and made subject to the Spirit, that being so buried with Christ through baptism, we may be raised up again with him, and he alone may reign and live in us. Hereunto sighing is required, which the Holy Ghost maketh in us for our sake, as St. Paul saith, Rom. 8:26, that Christ will help us to keep under this unruly and obstinate flesh, that it presume not too licentiously, and thrust the noble soul into the mire. This our baptism doth signify, viz., that old and stinking Adam be mortified and buried, which we ought always to revolve in our mind, seeing that as long as we live here, sin doth remain in us.
Wherefore always something must be repaired in us without all intermission, through the cogitation of baptism, as it were in a house decayed through oldness, even unto such time as we depart this life. Whereof St. Paul treateth in very good words, Rom. 6:3, which are diligently to be marked of us; he saith thus: "Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him that the body of sin might be destroyed, that henceforth we should not serve sin. Now if we be dead with Christ, we believe that we shall also live with him: knowing that Christ, being raised from the dead, dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves
to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord."
Thus much concerning the first appearance. Now we will speak somewhat of the second, that is, of the baptism of Christ. In the baptism of Christ, three things are to be considered. The first; that the heavens were opened when he was baptized. The second, that the Holy Ghost was seen in the likeness of a dove. The third, that the voice of the Father was heard, which said: "This is my beloved Son, in whom I am well pleased." As Christ vouchsafed to be baptized with water, he hath hallowed baptism, and made the water thereof holy, that he which is baptized in his name, might become likewise holy and clean from sin, and might have the heavens open. Now Christ was not baptized for himself, for he was not infected with the spot of any sin, as St. Peter saith, 1 Pet. 2:22. He behaved himself like unto a good physician, which before the sick doth first drink some bitter potion, that the sick may more gladly and boldly do the same afterward. For we in baptism drink a bitter potion, namely, the mortification of the old Adam, which, with the bitterness thereof, doth greatly trouble us. For that dipping into the water or sprinkling with it doth signify nothing else, but that the old Adam should perish and die. This is greatly furthered by the cross, which God according to his divine will layeth upon us, which we ought not to cast from us, but bear willingly and with a patient mind.
But that this might be easier for us to do, even Christ hath taken it upon himself, he suffered himself to be baptized, and took his cross and carried it, not resisting or gainsaying, and so was obedient to his Father unto the death, even the death of the cross, as Paul saith, Phil. 2, that he might deliver us from sin, and might appease his heavenly Father, which he did of his mere grace without any desert of ours: whereof we have baptism a sign and pledge, as Paul saith unto Titus, 3:4: "But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us
abundantly, through Jesus Christ our Saviour: that, being justified by his grace, we should be made heirs according to the hope of eternal life." Secondly, the Holy Ghost appeared here in the likeness of a dove, when Christ is baptized, whereby is signified, that we also receive the Holy Ghost in our baptism, which ruleth and guideth us according to the will of God, which is present with us, and helpeth us in bearing the burden of the holy cross, which exhorteth us, which is instant upon us, enforceth us, and, when we yield to the burden of the cross, is present and helpeth us; if we fall, raiseth us up again, and is with us as a certain faithful companion in our journey. He also maketh the burden of the cross light, which we were very unable to bear, if he did not put his help. If so be that thou fall into sin, remember to go back unto thy baptism, for this is the only ship wherein we pass over.
Wherefore take heed of them which make two tables, whereby we pass over the sea of sin; namely, baptism and repentance: believe them not, whatsoever they handle, it is mere delusion: baptism is the beginning of repentance. As often therefore as thou fallest into sin, have recourse unto thy baptism, there thou shalt again obtain the Holy Ghost, who may be present with thee. For repentance is nothing else but a displeasing of himself, a detesting of his wicked life, and renewing of the man, which is represented in baptism. After such a renewing of the life, followeth the praise of God and thanksgiving unto him for the grace received; then such a man bursts forth, and behaveth himself friendly towards his neighbour, and doth good to him in all things. This is signified by the Holy Ghost appearing upon Christ in the likeness of a dove: for a dove wanteth the gall. Such they also become which receive the Holy Ghost in baptism, viz., they are gentle and without all bitterness towards all. Thirdly, the voice of the Father is heard in the baptism of Christ, which saith: "This is my beloved Son, in whom I am well pleased." This is that Saviour which delivered us from the tyranny of sin, death, Satan, and hell. Hence we may learn how we must come unto God. He that desireth to be the gracious and dear child of God the Father, must attain unto this through Christ, through him alone the beloved Son, who sitteth in
the bosom of his Father: unto whom alone the Father looketh, without whom he alloweth nothing, and whatsoever pleaseth the Father, it pleaseth him in respect of his Son.
Therefore he that desireth to go to the Father, must cleave to this beloved Son, must lay himself upon his back. For by this voice all titles, albeit they seem very godly and holy, are taken away, nothing is of value or estimation with the Father but only this his beloved Son, he is in his special favour. Now he that desireth to be in favour with the Father, and to be beloved of him, let him fly into the bosom of the Son, by whom he findeth access to the Father, as St. Paul saith, Eph. 1, that through Christ we are adopted, without this Christ we are the enemies of God. Whosoever therefore cleaveth to Christ through faith, he abideth in the favour of God, he shall also be made beloved and acceptable as Christ is, and shall have fellowship with the Father and the Son. But where this is not done, there is nothing but wrath, there is no honesty, no virtue, no free will, neither prayer, nor fasting, nor other works shall profit, thou shalt but trifle with all these. For this is a most mighty and most excellent voice: "This is my beloved Son," in whom all things consist and are comprehended, which are extant in the whole scripture. Even as all things are delivered into the hands of Christ, and gathered into one, that they may obey him, as St. Paul saith: for when God saith, "This is my beloved Son," by shewing Christ only, and shewing and naming no other, he maketh it plain enough, that none is his beloved Son beside him. If so be that others are not beloved sons, it is certain that they are the children of wrath and indignation. For if there were more beloved sons, he would not so set forth and shew this Son alone, saying: "This is my beloved Son," neither would turn his eyes unto him only, and glory of him alone, as though he knew no other. For the words seem to shew, that he diligently looked about, and yet found none, beside him, of whom he saith, "This is he," as if he had said: Here at the last I have found such a one as pleaseth me, and "is my beloved Son," all other generally are not such.
Moreover, these words are not so only to be understood, for it is shewed by them that Christ is very God, as the epistle to the Hebrews saith: "For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son," &c. For it is most certain that Christ in these words is declared to be the true and natural Son of God, seeing that this word was never said to any creature. Howbeit he had been as well the Son of God, and had so remained for ever, as he hath been from everlasting, although this had not been spoken unto us from heaven, neither is any thing added or taken away from him by this name, but we must thus think and persuade ourselves, that so excellent a praise, and so noble honour of Christ, was spoken for our cause. For he himself witnesseth, John 12:30: "This voice came not because of me, but for your sakes." He hath no need that it should be said unto him, that he is the Son of God. He knew this before, and hath from everlasting and by his nature, that which he heareth. Wherefore when that is conceived by voice and word, it pertaineth to us, and not unto Christ. Christ without the word is such as he is said to be. We have the word without him, of whom it is spoken.
Wherefore we must lay fast hold upon the word without the essence, even as he hath the essence without the word. But what doth this word? it teacheth us to know Christ, in which knowledge our salvation consisteth, as Isaiah, Paul, and Peter, witness. But how doth it teach us to know him? so, that he is the Son of God, and doth especially please God his Father, by which words God cheereth the hearts of all the faithful, and greatly delighteth them with mere comfort, and heavenly sweetness. How is this done? When I know, and am sure, that this man Christ is the Son of God, and doth in all things please the Father, whereof I must be most fully persuaded: forasmuch as the divine Majesty confirmed this by his voice from heaven, which cannot lie, whereby I am certain, that whatsoever that man doth speak and work, they are the mere words and works of the beloved Son, which are above measure approved of God. This
therefore I singularly well mark, and lay up in the bottom of my heart.
When I hear Christ speak, or see him do any thing, and that for my advantage, which surely he everywhere doth (for he saith, that he doth, and suffereth all things for us, that he came to serve and not that he should be served), then I remember these words of the Father, that he is the beloved Son, then I am enforced to think that all that Christ speaketh, doth, and suffereth, and that for my sake, doth singularly well please God. Now how can God pour out himself more liberally, or shew himself more lovingly and sweetly, than by saying, that it doth please him from the heart, that Christ his Son doth speak so gently with me, doth with so great affection look unto my advantage, and with such unusual love, suffer, die, and do whatsoever for my sake? Dost thou doubt, that if man's heart did with due sense feel such favour of God in Christ, viz., that he doth so much for our sakes, it would not for joy burst into pieces! for then it would look into the depth of the divine breast, yea, and into the exceeding and eternal goodness and love of God, which he beareth towards us, and hath borne towards us from everlasting. But we are too hard-hearted and cold, the flesh doth lie more heavy upon us, than we are able to comprehend such words, we do not well consider them with ourselves, neither doth our heart come near to feel what marvellous and unspeakable love and joy they contain in them, otherwise without doubt we should perceive, that heaven and earth are full of the fire of the divine love, of life, and righteousness, full of honour and praise, whereunto the fire of hell, sin, and death, being compared, are nothing but as it were a thing painted or pictured.
But we are cold, sluggish, and unthankful wretches, for we pass over such precious words as things of no importance, and as uttered of man, as being contained in a book, or written in paper as things utterly decayed, and now long since grown out of use by long custom, as though they pertain only to Christ, and not to us. And being dull and senseless, we do not see that they belong not to Christ, but were committed to writing, and are extant only for our sake. Seeing
therefore that Christ the beloved Son, being in so great favour with God in all things that he doth, is thine, and doth in the same, serve thee, as he himself witnesseth, without doubt thou art in the same favour and love of God that Christ himself is in. And again, the favour and love of God are insinuated to thee as deeply as to Christ, that now God, together with his beloved Son, doth wholly possess thee, and thou hast him again wholly, that so God, Christ, and thou, dost become as one certain thing. Hereunto make many sentences of the gospel, but especially in John, as this: "If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him," John 14:23. Also, "And where I am, there shall also my servant be," John 12:26. Again, "That they all may be one, as thou, Father, art in me, and I in thee; that they also may be one in us: that the world may believe that thou hast sent me," John 17:21. But where is Christ? In the favour of God, in the depth of his heart: there also are we, if so be that we know and love Christ, there I think we are safe enough, there our refuge is placed high enough, whither no evil can come, as in the ninety-first Psalm. But thou seest that faith is required, and that unto these things no law, no work, no merit doth prevail.
Hence it cometh to pass, that so precious words are so abstruse and unknown unto reason. For it hath been governed by Satan from the creation of the world, when as in paradise it would be as God, and presumed after honour, which God here attributeth to Christ alone, as he is his Son, whereunto it is yet also prone and inclined, and setteth itself against these words, and the words again are against it. For because Christ is here declared the only Son of God, it is mightily overthrown, whatsoever maketh itself God. But who be they that make themselves God? Surely Satan and man, which please themselves, and love themselves: they seek not after God, but strive to attain unto this, that they also may become gods. But what will God say unto these? truly a certain contrary thing to that which he said unto Christ: "Christ is my beloved Son, in whom I am well pleased, seeing that he glorifieth not himself, and maketh not himself God although he is God. But ye are wretches, in whom I allow
nothing, seeing that ye glorify yourselves, and make yourselves gods, although ye are creatures and men, and not God." So this sentence given of Christ doth humble the whole world, doth shew them to be all void of divinity, and ascribeth it to Christ, and that all for our use, if we will admit this sentence: or to our condemnation, if we will not; so that I may say at once, without Christ there is no favour, nor any beloved son, but very wrath and sore displeasure of God.
Certain sentences out of the Scripture, concerning Christ, wherein is declared, that through him we are loved of the Father, and without him are refused.
JOHN 1:16, 17. "Of his fulness (Christ's) have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ. John 3:13. No man hath ascended up to heaven, but he that came down from heaven, even the Son of man, which is in heaven. John 3:16, 17, 18. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him, is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. John 3:35, 36. The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son, hath everlasting life: and he that believeth not the Son, shall not see life; but the wrath of God abideth on him. John 6:40. This is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. John 7:37, 38. In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. Titus 3:4, 5, 6, 7. But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness, which we have done, but according to his mercy he saved us by the washing of regeneration, and renewing of the Holy
Ghost; which he shed on us abundantly, through Jesus Christ our Saviour: that being justified by his grace we should be made heirs according to the hope of eternal life." Many other such sentences there be, especially out of the epistles of Paul, which every one may gather by himself.