Part 16
let us learn that it is St. Paul's intention here to draw us to God in such a way that nothing may prevent us from going on in our calling. If we do not have everything to our liking in this world, let us learn to value the inestimable benefits of our God better than we have done, that we may say with David (as he speaks in his sixteenth psalm [v. s] )' 'I have my heritage which satisfies me'; seeing that God has given himself to me, I have such an excellent inheritance that I do not worry about going through all the afflictions of the world — poverty, sickness, reproach, fear, and threatenings — all these things shall be sweet to me, so long as I possess my God, and he makes me feel that he has chosen me and reserved me to himself and purposes to make me a partaker of all his good things.
Thus you see, in effect, that by this passage we are to be heartened and strengthened unto patience, to bear meekly all the afflictions and adversities of the world, and not to be grieved or annoyed: and although God causes us now and then to drink from a bitter cup and gives us reason to sigh and lament, yet we must not fall to grumbling and complaining, but assure ourselves that God has given us good comfort in that he has called us to be partakers of his kingdom, and has so put forth his power already in us that we ought, as it were, to lift ourselves above all earthly things, and to look down at them as at our feet.
And since we do not yet perceive such fulness of God's grace as were to be wished, St. Paul therefore sends us to the person of our Lord Jesus Christ. And surely if he had not added that God has manifested his power in his only Son, as we have already heard, what a disappointment it would be! For we might plead, by way of reply, How so? Where are these riches of God? For we are not only bereft of the goods of this world, but also we are as a dry and barren ground in respect of the grace of God's Holy Spirit. If there is any portion of it
in us, it is so small that we ought to be ashamed of it, and yet, for all this, we are immersed in our infirmities. If we speak of God's power, it ought to be victorious over all sin in us. But we are so weak that we are as good as beaten down. Again, it is necessary that God's image should shine forth in us, but we bear so much filthiness and such blemishes about us as is pitiful to see. We should be wholly consecrated to God, but the world holds us back, and we are, as it were, entangled in it.
See how the faithful might be disheartened when any word were ministered about God's grace, if they stayed there and were not led forth to Jesus Christ. Not without reason, therefore, St. Paul adds here that God displayed the excellence of his power when he raised our Lord Jesus Christ from death. And he speaks purposely of his resurrection, because in his death we see only what is liable to daunt us. For there appeared nothing but weakness, but by his vanquishing death he showed himself to be the Son of God, even the Lord of glory and life, who had all power in himself. And that also is the reason why St. Paul says that God set him at his right hand. For it would not have been enough for Jesus Christ to have been raised again, unless he had a continual and abiding dominion. It is true that even in his resurrection, we have a testimony that he is the Son of God, but yet, for all that, we must take one further step, namely, that he did not have any sort of power and sway, but, by his rising again, he attained such superiority that all the world is governed by him, and he is now set down at the right hand of God his Father to maintain and preserve his servants that call upon him and put themselves into his keeping, and has sufficient power to overcome Satan and all the world and all our enemies.
Now, then, we see St. Paul's meaning, that since we might be cast down and our faith at least badly shaken, if we should look no
further than to ourselves, therefore he sets Jesus Christ before us as the true pattern, in which we may see that which as yet is unseen in ourselves, that is to say, God's inestimable power which is greater than that of the whole world. For, first, he is raised from the dead, and, secondly, he is set at the right hand of his Father. Now, speaking of God's right hand is a similitude taken from men. It is certain that God has neither right hand nor left, for he is infinite and fills both heaven and earth; and again, he has no body, but is of a spiritual essence. Therefore, we must not imagine any particular place when God's right hand is spoken of. And when it is said that Jesus Christ sits there, it is to show that he fills all the world with his power. It is true that in respect of his manhood, he is in heaven, and it is one of the articles of our faith that he is ascended into heaven. But yet, although he is absent from us in his body and there is a great distance between us, that does not prevent him filling all things with his Holy Spirit and dwelling in us himself and nourishing us by his own substance, according to the saying that his flesh is our meat and his blood our drink. [Jn. 6:55]
You see, then, that God's right hand is not some particular place where Christ is seated, but the sovereignty he has obtained to govern the whole world; and (as I said before) it is a figure of speech borrowed from men, as when a prince makes his vice-regent, he sets him at his right side, as if to say, See here the second person of my realm whom I will have men to obey. God, then, in the person of our Lord Jesus Christ, purposed to show that he is our Father. It is true that the whole fulness of the Godhead is in Jesus Christ. [Col. 2:9] But as we are dull and lazy, and unable to attain to the majesty of God, therefore it is said that Jesus Christ has obtained all authority, so that we are sure that he has put us in his protection and that, being under his hand, we are safe, and all the devils of hell cannot prevail against us. For who is it that has all power It is even our
Head. Although, then, we who are his members are weak, yet is there strength enough in the Head, which is the chief part of the body. And so you see for what reason it is said that Jesus Christ is set at the right hand of God his Father, namely, to show us that we do not need to seek far for his help, seeing that he governs all things both above and beneath, and we are committed to his charge here. And now let us sum up what St. Paul is telling us here. He says that God has manifested his high and infinite power in us. Nevertheless, since that is not sufficient by reason of the infirmities we feel, and because there is so much at fault in us still and we are not yet come to our full stature, no, nor even to the hundredth part of it, therefore, in order that we may be the better assured of all the things that we need, we must know that they are to be found in Jesus Christ.
Are we then still subject to death? Take note that Jesus Christ is received up into everlasting life, for the very reason why he became a mortal man like us was that the life which he has might belong to us. Does sin still dwell in us Know that Jesus Christ has neither spot nor blemish in him Are we weak? He is the power of God his Father, and whatever he received in his manhood, which he took of us, was for our sakes and for our profit. In short, whatever we lack, and whatever may comfort or enliven us, we shall find it in our Lord Jesus Christ, in order that we might not be in care and perplexity, as though we were excluded from the benefits that St. Paul has made mention of before. Finally, we should never have any settled trust if we did not know that the things which are lacking in ourselves are in our Head. For the measure of God's gift of grace is very small even in the most perfect people and in such as are most advanced and have profited most of all. Since it is so, then, we should always be wavering and doubting. But when we know that all is accomplished in our Lord Jesus Christ, and that he is, as it were, the first fruits, and that we have been sanctified in him, and that in his person we
have received beforehand what we shall be given in all plenitude hereafter when he has taken us out of this world, there, indeed, lies our certainty, on which we ought to stay ourselves so that we are not overborne by any temptation. In short, we are taught by this text that, although God's grace is weak in us, that is to say, although he has put only a small beginning of it in us, and not so large an abundance as will be required or is to be wished for, yet, nevertheless, this grace gives us a taste and savour to hope in him. For there cannot be so little grace of his Holy Spirit in us, without us knowing (as St. Paul says in the eighth chapter to the Romans) that it is as a pledge and earnest of the life he has promised us. It is true that this body of sin still dwells in us, but it ought to content us that God vouchsafes to communicate even a little of his Holy Spirit to us.
Furthermore, since we cannot be assured of all these things, in view of the smallness of mind that is in us and our infirmities and needs, therefore we must lift up our eyes to Jesus Christ. Indeed, how does it avail us that we may find all perfection in him; for we are too far off from him. We are far from him with regard to distance of place, and in that respect St. Paul says that we are absent from him, because we walk only by faith and not by open sight and actual viewing. But yet, for all that, we are members of his body. Seeing that it is so, then, just as a root cannot be separated from the tree, but sends forth its sap into all the boughs and branches of it, even so let us understand that the purpose for which our Lord Jesus Christ has, in such fulness, received the spiritual gifts that belong to the heavenly life, is to communicate them to us as far as is needed, stage by stage, according as we shall have profited in the faith.
And, with all this, let us continually bear in mind that we must stoop and humble ourselves and yet be content to find ourselves still far off from the perfection to which it becomes us to aspire, and to be
like hungry people, so that we, feeling our own deficiency and need, must run to our God to beg at his hand, knowing that he is able to increase his help from day to day, and that if it were not so, we should be completely lost, and everything would slip away and disappear, unless he continued what he has begun. You see, then, how it is necessary for us to be joined to our Lord Jesus Christ, and to know that there is an inseparable bond between him and us. And, since he once became poor to make us rich (as it is said elsewhere), that is the very means by which all the riches in him are at this day communicated to us. Not that we have the full enjoyment of them, as I said before, but because it is enough for us that we have some small portion of them to make us taste the love of God and to know that he will not fail us in anything, but that since he has given us an assurance that he is come near to us and dwells in us by his Holy Spirit, as we have seen in the Second Letter to the Corinthians, he will also fill us right up to the end.
St. Paul's use of the word 'enrich' is to show that there will always be deficiency and neediness in us. Nevertheless, let us trust boldly to this promise that he which has begun the good work in us will go through with it, even to the day of our Lord Jesus Christ. And that is said to give us some refreshment when our life seems to us to be overlong, and we would be glad if the said perfection were already revealed in us, and that Jesus Christ had come again. But it is said that until that day we must always be journeying, and progressing further and further, and beseeching God that he will not suffer us to falter. We are sure that we shall never fail to experience want and need, but yet he will succour us in such a way that we shall perceive that if he has once vouchsafed to look upon us with the eye of his mercy, it is in order to carry on the work of our salvation at all times, and to cause us to know that he has not united us to our Lord Jesus Christ in vain, but that his so doing has been in order that every one
of us might even now, according to the measure of faith, possess the good things that are suitable for him, until he has filled us to the full; which shall be when he has joined us perfectly to him.
But now, let us cast ourselves down before the majesty of our good God, with acknowledgement of our sins, praying him to make us so to feel them that it may draw us from them and cause us to direct our life obediently according to his commandments, so that we may show by our deeds that he has not bought us so dearly in vain, but that we give up all our own fleshly lusts and yield ourselves wholly to the service of him who has once and for all adopted us-for his heritage. And therefore, let us say, Almighty God, our Heavenly Father.
The Eighth Sermon
on the First Chapter
And that you may know what is the excellent greatness of his power towards us believers, according to the working of the might of his strength, which he displayed in Jesus Christ when he raised him from the dead, and made him to sit at his right hand in the heavenly places, above all principality, and might, and power, and dominion, and above all names that are named, not only in this world, but also in that which is to come; and hath put all things under his feet and set him over all things to be the head of the church, which is the body of him which filleth all in all. - Ephesians 1:19-23
We have already seen how God has sufficiently declared to us that if we have and possess his only Son, Jesus Christ, we have the full perfection of all good, so that if we cast our eye upon him, we may see all that can be desired. And thus, although there are many blameworthy things in us, and even though we find nothing but frailty in ourselves, yet we have a good, firm support to lean on, in that our Lord Jesus Christ calls us to him and tells us that the things he has received from God his Father are for us all, and that although we do not yet enjoy them to the full, we cannot come short of them. In short, our Lord Jesus Christ is set at the right hand of God his Father, in order that we might be sure that all things are under his control, and that he rules the whole world, and that all good things are from him and he is able to prevent all injuries, so that if we are under his protection, we may defy the devil and all our enemies.
And now, in order that we might learn to content ourselves all the more with Jesus Christ alone, and not wander here and there as we tend to do, St. Paul adds expressly that 'he has been set above all might, sovereignty, principality, and power'. No doubt he means the angels. However, he has used this manner of speech to keep us the better to our Lord Jesus Christ, that no fancy might turn us from him; as if he should say, 'Although God has imparted some portion of his glory, dignity, and power to the angels, yet it in no way diminishes that which he has given to Jesus Christ'; and therefore we shall find in him all things needful, so that we do not need to gad here and there for them; neither is it lawful to link any associate with him, because all pre-eminence and whatever else may be thought of as being most noble and excellent is there, that is to say, in our Lord Jesus Christ; and he alone is to be sought, as St. Paul himself says also in the first chapter to the Colossians. For it is not just recently that the world has sought occasion to turn away from our Lord Jesus Christ under the pretence of seeking the angels of heaven. We see how God's creatures are always drawn to some superstition, and men make idols of angels, because God executes his sovereignty by them, and they are, as it were, his hands, his officers, and his instruments. [Ps. 104:4] That is why men think they have done much in imploring the protection of St. Michael, or St. Gabriel, or I know not whom else. For (as I said) it is not a newly devised vice. The devil, who is the father and author of lying, has entangled men at all times with such fancies, and even Christians have followed what is told us in the secular histories in that respect.
For the heathen have always imagined the angels to be demigods and made them their mediators, by which to come to God, because they were not worthy in themselves. And in just the same manner do the papists talk this day. Now the very same abominations began to be built on the earth even in St. Paul's time. And for that reason, he
shows that it is not lawful to join anything to Jesus Christ, but that although the angels are magnified and are called powers, authorities, principalities and dominions, and such other titles as men please, yet they must bow and be inferior to the Head, and the chief dignity must be reserved for God's Son, because all knees must bow before him, not only of creatures of this world, but also of heaven. [Isa. 45:23; Rom. 14:11; Phil. 2:10]
We see, then, that the reason for St. Paul's assembling together so many words in this place to refer to the angels, is that we should the better be kept to our Lord Jesus Christ, and rest wholly upon him without deviating one way or another, under pretence that the angels have excellent and noble gifts. And so we see and may gather from this passage that all the folly of popedom in conceiving patrons, advocates, and mediators towards God sprang up from no other cause than from lack of knowing our Lord Jesus Christ and the things given him by God his Father. For we have no inclination to rest ourselves upon him, unless we know for what purpose he is come. But the papists have, on the one hand, imagined themselves to be separated from our Lord Jesus Christ, not knowing that he has become our brother in order that we might have intimate access to him, and, on the other hand, they have robbed him of his office which is appointed him in the holy Scripture, and made it into a dead thing.
So much the more, therefore, do we need to note well these sayings, that we are made all one and gathered together into one body with the angels of heaven and with the holy fathers that lived under the law, and that we and all the prophets, apostles and martyrs, must with one accord glorify one common Head, Jesus Christ, and come to him. He must be exalted for every man to look at, and we must not wilfully put veils before our eyes, but take away
all impediment, that his glory may not be in any way dimmed. The true way, then, to overcome all obstacles that Satan shall cast in our way to stop us from coming to Jesus Christ, is to consider that there is no dignity or worthiness in the whole world, neither above nor beneath, which is not put in subjection, in order that we should all be joined to him with one accord. Thus you see, in effect, what we have to gather from this passage.
It is true that by these words we are given to understand also that God distributes offices among his angels, as it pleases him, so that one has a greater responsibility than another. But it is not for us to know how matters stand with them. Let us be content to know it according to the measure of our faith, and only give ear to God's Word, and in all soberness learn from him without giving rein to our own foolish curiosity, as some do, disputing subtly about the angels, as though each one would be master, qualified to distribute offices in the house of God. For there is not a more devilish audacity than to prattle in that fashion about God's secrets further than God has shown them to us by his Word. Therefore, let us be content that the angels (however noble they may be) are ordained to be ministers of our salvation, by means of Jesus Christ. And when we want to acquire knowledge of them and their help, let us not act as the papists, who have their particular prayers to make to them, but let us come to Jesus Christ, for by that means shall all things become common between them and us.
When, having spoken of the church, we say, 'I believe in the communion of the saints', it is certain that the angels are included, seeing that God employs them to do us service. But why does he so? It is not because we are worthy of it, but because he has gathered us all together under Jesus Christ. That, therefore, is the true bond of concord and brotherhood between us and the angels of paradise.
Now, next, St. Paul adds that 'Jesus Christ has obtained a name (that is to say, a majesty) which is above all names, both in heaven and in earth'. Here St. Paul briefly shows us that all our wisdom is to know the benefits that are brought to us by the Son of God, and which we possess in him alone, so that our faith is settled wholly upon him, according as it is said in the Acts of the Apostles, that there is no other name given under heaven whereby we must be saved. [Acts 4:12] For (as I told you earlier), since God is incomprehensible and dwells in light which we cannot approach (as St. Paul puts it), [I Tim. 6:16] Jesus Christ must, as it were, step in between him and us, in order that we may come boldly to him, and know that he is not far separated or far distant from us. Wherefore, let us note that since mention is here made of 'Name', it is because God will be known in the person of his only Son. It is said, at the same time, that there are not many deities. With reference to the essence or being, we have only one God, [Deut. 4:35—39] but in Jesus Christ we have the living and express image of the Father, [I Cor. 8:4—6; Col. 1:15] so that in him we find whatever is expedient and requisite for our salvation. It is said that we ought to glory in our knowledge of the one true God, [Jer. 9:24] but yet that is accomplished in the person of our Lord Jesus Christ, because when men go about seeking God, they enter into a terrifying maze unless Jesus Christ is their way, and leads them. Thus we now see what St. Paul was aiming at.
And it is also added that 'the same is not only for this world, but also for the other', by which it is meant that the knowledge we have of Jesus Christ will suffice us for the heavenly life. Now it would seem on the surface that there is some contradiction between what is said here and what is said in the fifteen chapter of the First Epistle to the Corinthians. For there he says that at the latter day when the world shall be judged, our Lord Jesus Christ will yield up the
kingdom to God his Father, of whom he holds it, and here he says that Christ is established in all authority, yes, even for the world to come. But these two agree very well. For when he says that Jesus Christ has a name above all names, and that he is the image of God his Father, that is because of our hardness and infirmity, as also when Christ is called the Lieutenant of God, it is because we could not be at rest unless we knew that God has his hand stretched out to succour us in our need; and we perceive that best of all in Jesus Christ, since he has come near to us and has become our brother.
God, then, does not so reign by means of Jesus Christ as if he had given up his own office and sat idle in heaven; it would be a wicked imagination to think so. And indeed we see how our Lord Jesus Christ speaks of it in the fifth chapter of St. John (v. 17). My Father and I (he says) always have our hand at work. There he shows that his own ordaining to be the ruler of the world was not in order that the Father should meanwhile be at repose in heaven; but it is thus said for our sakes, in order that we should not doubt that God is continually near at hand to us when we seek him in faith. At the latter day, and after the judgment, we shall have new eyes, as St. John says. And since we shall be like God and be transfigured into his glory, we shall see him as he is, [I John 3:2] which we cannot do now because our understandings are too dull. Wherefore, it is enough for us now that we behold him as in a mirror darkly (as St. Paul says), and that we know him in part. [I Cor. 13:12] You see, then, that the yielding up of the kingdom by our Lord Jesus Christ to God his Father is in order that we shall behold God's majesty and being, which is now incomprehensible to us. For we shall have our nature changed, we shall be re-fashioned in the heavenly glory, and we shall be rid of all the corruption with which we are now compassed about.
And yet, for all this, it is not meant that Jesus Christ will be abased, for he shall then be much better in his perfection, according to what is said in the third chapter to the Colossians, that our life is hid in God with Jesus Christ, and that when Jesus Christ appears then shall our life be likewise manifested. In short, when we are come to the sovereign happiness that is purchased for us, then we shall have that which lies as yet only in hope, and Jesus Christ shall gather all things to himself, so that we shall then be partakers of his glory, every man in his own degree and measure. Thus you see how these two passages agree very well, for Christ will render up the kingdom to God his Father. And why? For we shall then see his heavenly majesty which we are not able to conceive at present, because we are carnal. Also we shall perceive that whereas Jesus Christ has appeared to us a mortal man, he has been so glorified in his human nature that in very deed he is God, of one and the same substance with his Father. This (I say) shall be fully known then, whereas now we have only a little shadow of it.
Furthermore, let us learn that when Jesus Christ was exalted by God his Father, it was in order that his exaltation should serve to our eternal salvation. And therefore, in the ninth chapter of Isaiah, he is called the Father of the age to come, in order that we might know, not only that he is given to us for this transitory life, but also that the substance of the faith which is grounded in him is in heaven, and that there we shall know the fruit of what is now hidden and which we taste as yet only in part, and that we shall enter into full possession of all the good things that are already given to him. Thus, you see why St. Paul has purposely made express mention of the age to come.
He adds immediately that 'God hath put all things under his feet, and made him head of the church over all things'. His speaking
here of the subjection of the whole world is to show that whatever we have need of, if we can resort to our Lord Jesus Christ, he is able to succour us, for he has the wherewithal to do it. Yes, and we must note well how it is said in the eighth Psalm that God has care of all things, even the sheep, the birds of the air, and the fishes of the sea. In short, all creatures are put under his feet. And to what end For the Holy Spirit meant to draw us thereby, as little babes, and to show that the spiritual benefits (which we ought to have in greatest esteem) are communicated to us by our Lord Jesus Christ. His saying then is that we might not eat one bit of bread, save in so far as we are members of Jesus Christ.
For it is just as if he intended to train us up higher by the A.B.C., since all things have been given to our Lord Jesus Christ, with the condition that if we are truly members of his body, all things that he has belong to us, and that if we are not separated from him, he will hereafter make us partakers of far higher and more excellent good things, that is to say, we shall be named God's children and be taken so to be, and we shall be the temples of his Holy Spirit. And what a thing is that! What a thing it is that we may come freely to him and call upon him boldly as our Father! What a thing it is to be enriched again with the gifts that we were stripped of by the sin of Adam! What a thing it is to be linked in fellowship with the angels, instead of being under the tyranny of Satan and under the thraldom of sin! How can we have these so high and noble things, since we cannot claim so much as a morsel of bread as our own without theft, saving in that we are members of our Lord Jesus Christ Now then we see what St. Paul aimed at in saying that all things are made subject to our Lord Jesus Christ. So then, let us learn now to give thanks to God in the name of his only Son our Lord Jesus Christ, whom he has sent, not only to feed and nourish our bodies, but also to be food to our souls that we may live for ever. And in that way let us learn to train
ourselves, to acknowledge that our Lord Jesus Christ has supplies to succour all our necessities. If then the devil makes so violent an assault on us that we may be afraid of utter failure, let us understand that our Lord Jesus Christ has an invincible fortress with which to defend us against him, and arms with which to make us invincible in all battles. Therefore when we are weak, let us resort to his strength; when we lack any grace, let us desire him to give us what he thinks necessary; when our enemies behave like mad beasts, and it seems that we would be completely engulfed, as it were, in a whirlpool, let us beseech our Lord Jesus Christ to keep us under his protection and to keep Satan, as it were, chained with all his supporters, so that he does not allow us to be overcome by them.
You see then how all things were made subject to our Lord Jesus Christ, not for his own use (for what need had he of them?) but for our sakes, in order that he may give us whatever he knows to be for our profit, and that we also should learn to seek all things at his hand, that, when he sees our enemies have the advantage over us, he may repress them as he well can.
Furthermore, when St. Paul says here that Christ was ordained Head in the church (or over the church) 'in all things', it is to further his design to bring us wholly to Jesus Christ. As if he should say, It is true that God's gracious gifts are distributed, and that even the angels and mortal men also may be ministers of them to us; but yet, be that as it may, we must always resort to the source. The veins that are dispersed throughout the whole body may well give strength to every part, for they are, as it were, the channels of the blood, but yet, however that may be, the brain must always be the source of life. It is readily to be seen that in a tree the sap is spread throughout, and yet, although the root does not ascend to give nourishment to every branch and leaf, all the nourishment comes from the root. And if any
man would say that the whole tree is maintained alive by any one branch, quite the contrary is seen. It is true that a great bough may well give nourishment to the branches and twigs that are about it, but is it therefore right that that should take the glory from the root? No surely, no more than the members of a man's body ought to take the glory from the head, despite the fact that every member fulfils its office.
Here St. Paul says that our Lord Jesus Christ was given to the church to be her head above all things, as if he should say it behoves us all to resort to him. In this matter, there is neither St. Paul, nor St. Peter, nor the Virgin Mary, nor St. Michael who have anything of their own. For they are all needy and hungry saving insofar as Jesus Christ fills them, and therefore all of them, both great and small, must draw from his plenty. And that is the reason why, in the same passage which I cited out of the first chapter to the Colossians [v. 19], St. Paul says that it pleased God the Father that all fulness should dwell in Christ. For the title of Head is not simply a style of fleeting honour, but it serves to express the power of our Lord Jesus Christ so much the better. Therefore just as a natural head not only has superiority and preeminence above the whole body, but also yields nourishment to the whole and keeps the man alive, even so it is between our Lord Jesus Christ and us, so much so that all would go to ruin if we did not depend upon him. Although (I say) it seems that we have received most excellent gifts at God's hand already, yet nevertheless all is but wind and smoke, unless we persevere in union with our Lord Jesus Christ.
At the same time, it behoves us to note also that since Christ is called a Head, it is fitting that all others should obey him, and that we should acquiesce in his doctrine, that he may rule all things as the head rules all the rest of a man's body. For the feet walk and the
hands move, and to be brief, there is no part which is not willing and ready to do whatever the head shall appoint it. The same must be done in the church. Jesus Christ must rule and all men must quietly obey him. And so we have to note in this text, first, that our salvation so depends upon Jesus Christ, that there are neither angels nor men, however holy they are, who do not have need to receive at his hand the things that they lack in themselves. And therefore when we stand in need of anything that is requisite, either for the present life, or for the heavenly life, either for our bodies or for our souls, there is no running to St. Peter, or to St. Paul, but we must go straight to our Lord Jesus Christ. So much for one point.
Secondly, let us also learn to allow ourselves to be ruled and to be held in check by the hand of our Lord Jesus Christ, that thereby we may show ourselves to be true members of his body. And he cannot be our Head, except he be at the same time our Shepherd too, and have all authority over us. But just as I told you that the devil has laboured to obscure the glory of God's only Son, under the shadow of angels, so, on the other side, he has sent us an idol into the world to be a barrier in our way, that Jesus Christ might be, as it were, separated from us. For the Pope is not ashamed to spew out this blasphemy, that the church would be but a headless body, if he himself did not reign over it and have the universal dominion of it, so that every man looked at him, and his seat were above the whole world. Now that is as much as if he should say that Jesus Christ has no more to do here, but ought to be content to be in heaven, and let his successor rule here in his stead. But in this we see how he overshoots himself to abolish the whole sovereignty of the Son of God. So much the more therefore ought we to keep this passage well in mind, in which St. Paul says that Jesus Christ is appointed to be Head of the church above all things.
It is true that the Pope will affirm himself to be but as a subordinate [un chef subalterne Fr.] and therefore that Jesus Christ is not thrust out of his place. But let us look back to that which I have touched on already, which is that Jesus Christ will have no imaginary title, but will have his power which belongs to him, reserved to him. For a head requires not only to be set highest, but also to have all others to receive all things from him; and we must all understand that he is the very root of our life and the fountain from which we have to draw, even though he sends forth his spiritual benefits and good among us by such channels as he thinks good. Thus you see what we have yet further briefly to bear in mind.
This matter is expounded at greater length in the first chapter to the Colossians [vv. 16—18]. For St. Paul shows there that our Lord Jesus Christ was appointed to be the Head even from the beginning of the world, since all things were created by him, and not simply because he is at this day our Redeemer. For supposing Adam had not fallen into the ruin into which he has drawn us with him, yet God's Son would have been always as the firstborn of creatures. Not that he himself is a creature, but because he is the foundation, according also as St. Paul adds the reason for it, which is that by him the angels were created and in him they have their being. You see then that the Son of God would not have ceased to have had all pre-eminence both above and beneath, even if we had not fallen with our father Adam unto such confusion as we are in. But now our Lord Jesus Christ must be our Head after another manner, that is to say, to set us at one again with God his Father, and to gather us together again to him, from whom we were estranged by sin, so that he was our deadly enemy, till we were brought into favour again by means of Jesus Christ, in forgiving us our sins.
And besides this, St. Paul declares in the same passage that Jesus Christ was ordained Head of the church, in order that all fulness should be in him. Thus we see how we ought to be linked with the angels, with the ancient fathers and with the prophets, on the condition that our Lord Jesus Christ must nevertheless not only continue the first and chief, but also have all things related to him; on the condition also that we communicate in such a way together that each of us keeps his place and all be members of one body, and that there may be no more heads than one. For if we add any associate to Jesus Christ, it is robbing him of the things that God his Father has given to him alone. Let us be contented that he makes us partakers of all his benefits, upon the condition that we acknowledge all things to come from him and seek all things in him. For in the forty-fifth psalm it is well shown that we are all of us united to Jesus Christ, and that we receive some portion of all the good things that were given to him. But yet for all that, it is not to be said that he is merely one with us, and equal to us, and that he cannot be distinguished from the apostles, as the papists proverbially speak; but it is in order that we should know that none of all the good things which we can wish are far from us, but that they are offered us by him and that he is so liberal that he desires nothing else at our hands, but that we should receive the things that are for our own welfare, according as he himself says, 'Come unto me, all ye that are athirst, come, drink water, yea even without money or money's worth, drink your fill of water, wine and milk.' [Isa. 55:1]
There our Lord shows how it is he that we must resort to, and that if we look upon him, his majesty is too high and too far off from us. Jesus Christ therefore must be our mediator, and since he is come down to us, let us also betake ourselves to him, in the manner expressed in the seventh chapter of St. John [vv. 37—3 8], 'Come unto me, all ye that are athirst; and whosoever drinks of the water
that I will give him, he shall have his belly so full that fountains of water shall flow out of him.' Provided that men seek faithfully in Jesus Christ for the things they need, he will give us not only as much as shall be of use to every one of us for himself but also as much as we shall be able to bestow upon our neighbours too, and to succour their lack.
Now for a conclusion St. Paul adds that 'the church is the body and fulness of him that performs all things in all men.' In terming the church the body of Jesus Christ, he shows the thing that I have touched on already, that is to say, that we do not need to make long journeys nor find it difficult to get the things that we have need of. For since we are united and joined to the Son of God what more do we ask We must grant this principle that we have neither life, nor gladness, nor any good thing, except in God alone. That being confessed, let us see by what means we may reach him; it is by the means of our Lord Jesus Christ. And so you see the reason why it is said here that all fulness dwells in him and that it is his charge to unite us to God and to draw us back from the lost condition we are in.
Therefore we cannot swerve aside one way or another to attribute to St. Peter, or to St. Paul, parts of that which is reserved to Jesus Christ alone, without robbing God of his due. It is true that we may not come to admit it, but yet our hypocrisy will not serve to acquit us before God. We may indeed bring in many evasions, but yet we give sentence of condemnation on ourselves, in confessing that we ought to seek all our salvation at God's hand.
Well, then, if we allege, Ho! we are not worthy to present ourselves before God, it is true; and if we say How can we fly without wings that is true too. And if we say, Then we must turn to St. Peter
or to St. Paul, we speak all these things out of our silly heads. [á nostre fantaisie Fr.] For God says exactly the opposite. I send you to my only Son (he says), for in him you shall find all you need; and do not fear you shall have any scarcity if you are once filled with the grace I have put in him, and abides in him. And that is the reason why the prophet Isaiah speaks purposely of wine, water and milk, [Isa. 55:1] as if he should say, we have all fulness of life in Jesus Christ. As for those then who run off to St. Peter and St. Paul, and think it necessary to have patron saints and mediators, they not only do wrong to Jesus Christ by cutting into bits and pieces that which is given wholly to him, but also rob God of his honour. For since it is his will that all fulness should dwell in Jesus Christ, as I have alleged before, it is certain that we go about defying him openly when we do not remain within the bounds which he has set us, putting ourselves in subjection to that person he has given to us, in order that he might give us all we need.
But yet, what he adds ought to be a greater and larger comfort to us, when he says that 'the church is the fulness of him that fills all'. Now, by this word 'fulness', he means that our Lord Jesus Christ, and even God his Father, account themselves imperfect, unless we are joined to him. And that (as I said) is a witness to God's infinite goodness, at which a man can never marvel enough. First and foremost, God does not need to borrow from other men's hands, for he is perfect in himself, neither did he lack anything even before he made the world. And when he made it, did he do it for his own profit or to his advantage? It was simply in order that we should know his goodness, power, wisdom and righteousness, and be witnesses of it. For he has set us here as on a stage, in order that we should see his glory in all his creatures, and yet, despite this, he could very well do without us. But supposing God should borrow from others to perfect himself, and he were like mortal men, of whom none is able to do
without company; suppose God were like that. What are we? How can he fare better by being joined to us? It is just as if the sun were joined with a stinking mire. For what have we but infection and filthiness? We are so corrupted by Adam's sin that it is horrible to think about it. How then can we bring any such perfection to God Although there is nothing but frailty in us, although we are perverse and evil, although there is nothing in us but all manner of filth, and in short, although we are loathsome in his sight, yet, in spite of this, it is his will to have us joined to him, yes, even on the condition that he should be perfected [accompli Fr.] in us by our being united in that manner. As if a father should say, My house seems empty to me, when I do not see my child in it. A husband will say, I seem to be only half a man when my wife is not with me.
After the same manner God says that he does not consider himself full and perfect, except by gathering us to himself and by making us all one with himself. He takes his whole pleasure in us, and will have his glory shine forth in us, so that his beams may shine out on all sides. And although the whole glory is in himself, yet he will have it seen that it is his will that we should have our part and portion of it. Thus you see, in effect, what St. Paul meant by calling the church the fulness of God and of Jesus Christ.
Now then, can we be excusable before God, when we say that we cannot come to him, seeing we are his body in the person of our Lord Jesus Christ? If one of our feet, being diseased, should run I know not where, and roam up and down saying, I go to seek remedy elsewhere, and to do so should cut itself off from the body; if (I say) the members of the body had any understanding and discernment, and could speak in that way, would it not be madness for the foot to say it would be separated from the body to seek elsewhere what it needed? Even so, when the papists and other idolaters assert that
they have to be helped by the saints and to have a variety of mediators and means to bring them to God, it is just as if they should say, Jesus Christ is nothing to us, neither do we have access or approach to him. Can the members really be separated from the Head Of a truth, St. Paul has here accused and condemned of ingratitude and unkindness all those who, under the pretext of unworthiness to come to God, devise new means for themselves and separate themselves from Jesus Christ, and diminish his power and tear it to pieces. St. Paul condemns them because they cannot find in their hearts to accept the benefit and privilege that is offered them, in that our Lord Jesus Christ has vouchsafed to become one with them, as with his own body. Now then, let us learn to have such liberty with our Lord Jesus Christ that we resort to him at all times, whenever we are warned of our deficiencies and needs.
Furthermore, in order that the Lord's majesty should not be thereby obscured, St. Paul adds that he does not cease to accomplish all in all things. For we see, on the one hand, that when men are once endued with God's gifts, they begin to thrust themselves into his place and would be looked up to in his stead. That is how we behave; and it seems to us that the gifts God has bestowed on us freely are like a prey or booty to boast about, and to advance ourselves more than is lawful. Again, on the other hand, when we hear Jesus Christ spoken of, how he was humbled for our sakes, how he went down into the abyss of death, how he vouchsafed to be subject to all kinds of reproach, it seems to us that he may well be held in contempt by us. St. Paul therefore, to beat down all pride and to show that Jesus Christ was not so abased that his glory was diminished, says that nevertheless he does all in all things. Wherefore, let us learn to receive the blessing, grace and benefits which are given us by our Lord Jesus Christ. And, at the same time, let us acknowledge not only that we are made of nothing and that our life is but a fleeting
and vanishing shadow, but also that all the virtue and excellence which we suppose ourselves to have, is but like a green flower which withers immediately as soon as God breathes upon it. And therefore, let us not imagine ourselves to be rich, when we are poor. Let us not boast ourselves in our free will. Let us not presume upon our own merits, nor upon any of the other fooleries which the devil has devised in popery; but let us draw at the fountain that cannot be drained dry, that we may find supplies to quench our thirst whenever we are dry.
Finally, there are two ways in which God does all in all things. For just as he himself created the world, so must all things be guided and governed by his hand. If it is asked who causes the sun to rise and set every day, who guides the whole order of nature, who ordains the days, months and years, and who makes the alternation of day and night, it is God, who does all in all things. We may say the same of all other things we perceive in the universal government of the whole world. Therefore, we must not imagine that God was a Creator for only a minute of time, for he also continues to maintain what he has created. But here, St. Paul speaks of the spiritual benefits, which are, as you might say, the heritage of God's children. God, then, does all things in us. Yes, but not only by the common order of nature, but by enlightening us with the faith of the gospel, in that he sanctifies and cleanses us from the vices and wicked lusts of our flesh, in that he draws us from the world and, to be short, in that he provides us with all things requisite to our welfare and salvation. And so you see how he does all in all things. As if St. Paul had declared in one word that the faithful are nothing, and can do nothing nor can they have anything of themselves.
He does not speak here, then, of the sun, or of the moon, or of the trees of the fields, or of any other fruit, nor does he speak of
beasts, nor even of men so far as they are the children of Adam, but of those whom God has regenerated by his Holy Spirit, so that whatever concerns salvation, or belongs to the heavenly life, is not to be had except at his hand. He has all things in himself and does all in all things, as is said of him here. And therefore, let us learn to empty ourselves and to offer ourselves in sacrifice to God with true and genuine humility, to yield him his deserved praise. Let none of us separate ourselves from him through our ingratitude, but let all of us do him such honour as to confess that we hold all from him and that we are joined to him by our Lord Jesus Christ who is our eternal God, acknowledging that it is he from whom all good things come, and that it is he also to whom all glory ought to be yielded and rendered.
Now therefore, let us cast ourselves down before the majesty of our good God with acknowledgement of our sins, praying him to make us perceive them more and more, and that the same may cause us to have such a dislike of ourselves that we may earnestly and heartily seek to give ourselves wholly to our Lord Jesus Christ. And since he has called us already to him by his gospel, let us fashion ourselves accordingly, renouncing all superstitions and assuring ourselves that all that we can ever imagine to bring us to the kingdom of heaven are but deceits of Satan, and that it is enough for us to have Jesus Christ alone to make our recourse to; that just as it was the Father's will to lift him on high in order that all men should look to him, so also we may have our eyes fastened upon him and apply our whole minds to him in such a way that we may have no other way or preparation than by him alone; nor swerve one way or another, but when we are once brought into the right way, keep on continually towards our aim until we are fully come to perfection. That it may please him to grant this grace, not only to us, but also to all people.
The Mystery of Godliness
And without controversy great is the mystery of godliness, God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. - 1 Timothy 3:16.
St. Paul exhorted Timothy to behave himself in his office; showing him to what honor God had advanced him, in that he had placed him to govern his house. He showed him also that the office itself was honorable; because the church upholdeth the truth of God in this world, and that there is nothing more precious, or more to be sought after, than to know God, and to worship and serve Him, and be certain of His truth, that we might thereby obtain salvation. All this is kept safe for us: and thus, so great a treasure is committed to our care by means of the church; according to the words of St. Paul. This truth is well worthy to be more highly esteemed than it is.
What a hidden thing is this, and how wonderful a matter; that God was manifest in the flesh, and became man! Does it not so far surpass our understanding, that when we are told of it, we are astonished? Yet not withstanding, we have a full and sufficient proof, that Jesus Christ being made man, and subject to death, is likewise the true God, who made the world, and liveth forever. Of this, His heavenly power beareth us witness. Again, we have other proofs: to wit, He was preached unto the Gentiles; who before were banished from the kingdom of God: and that faith had had its course throughout the whole world, which at that time was shut up among the Jews; and likewise Christ Jesus was lifted up on high, and entered into glory, and sitteth on the right hand of God the Father.
If men despise these things, their unthankfulness shall be condemned: for the very angels have hereby come to the knowledge of that which before they knew not of. For it pleased God to hide the means of our redemption from them, to the end that His goodness might be so much the more wonderful to all creatures: thus we see St. Paul's meaning. He calleth the church of God, the keeper of his truth: he likewise showeth that this truth is such a treasure, as ought to be highly esteemed by us. And why so? Let us mark the contents of the gospel; God abased Himself in such a manner, that He took upon Himself our flesh; so that we have become His brethren. Who is the Lord of glory, that He should so far humble Himself as to be joined to us, and take upon Him the form of a servant, even to suffer the curse that was due to us? St. Paul comprehendeth all things whatsoever that Jesus Christ received in His person; to wit, that He was subject to all our infirmities, sin, only excepted.
It is true that there is no blemish in Him, but all pureness and perfection. Yet so it is, that He became weak as we are, that He might have compassion and help our feebleness; as it is set forth in the epistle to the Hebrews (4:15). He that had no sin suffered the punishment due to us; and was, as it were, accursed of God the Father, when He offered Himself a sacrifice: that through His means we might be blessed; and that His grace which was hidden from us, might be poured upon us. When we consider these things, have we not occasion to be astonished? Do we consider what a being God is? We can in no wise reach unto His majesty, which containeth all things in itself; which even the angels worship.
What is there in us? If we cast our eyes upon God, and then enter into a comparison, alas! shall we come near this highness which surmounteth the heavens? Nay, rather can we have any acquaintance with it? For there is nothing hit rottenness in us;
nothing but sin and death. Then let the living God, the well-spring of life, the everlasting glory, and the infinite power, come; and not only approach to us and our miseries, our wretchedness, our frailty, and to this bottomless pit of all iniquity that is in men; let not only the majesty of God come near this, but he joined to it, and made one with it, in the person of our Lord Jesus Christ! What is Jesus Christ? God and man! But how God and man? What difference is there between God and man?
We know that there is nothing at all in our nature but wretchedness and misery; nothing but a bottomless pit of stench and infection; and yet in the person of our Lord Jesus Christ, we see the glory of God who is worshipped by angels, and likewise the weakness of man; and that He is God and man. Is not this a secret and hidden thing, worthy to be set out with words, and likewise enough to ravish our hearts! The very angels could never have thought upon it, as here observed by St. Paul. Seeing it pleased the Holy Ghost to set forth the goodness of God, and show us for how precious a jewel we ought to esteem it, let us beware on our part that we be not unthankful, and have our minds so shut up, that we will not taste of it, if we cannot thoroughly and perfectly understand it.
It is enough for us to have some little knowledge of this subject; each one ought to be content with what light is given him, considering the weakness of our judgment; and looking for the day wherein that which we now see in part, shall be wholly and perfectly revealed to us. Yet notwithstanding, we must employ our minds and studies this way. Why doth St. Paul call this a mystery of faith, that Jesus Christ, who is God everlasting, was manifest in the flesh? It is as much as if he should say, when we are gathered to God, and made one body with the Lord Jesus Christ, we shall behold the end for
which we were made; to wit, that we might know that God is joined and made one with us in the person of His Son.
Thus, we must conclude that no man can be a Christian, unless he know this secret which is spoken of by St. Paul. Should we now examine, and ask both men and women whether they know what these words mean, that God was manifest in the flesh, scarcely one in ten could make so good an answer as would be looked for from a child. And yet we need not marvel at it; for we see what negligence and contempt there is in the greatest part of mankind. We show and teach daily in our sermons, that God took upon Him our nature; but how do men hear them? Who is there that troubleth himself much to read the Scripture? There are very few that attend to these things; every man is occupied with his own business.
If there be one day in the week reserved for religious instruction, when they have spent six days in their own business, they are apt to spend the day which is set apart for worship, in play and pastime; some rove about the fields, others go to the taverns to quaff: and there are undoubtedly at this time as many at the last mentioned place, as are here assembled in the name of God. Therefore, when we see so many shun and flee from this doctrine, can we marvel that there is such a brutishness, that we know not the rudiments of Christianity? We are apt to consider it as a strange language, when men tell us that God was manifest in the flesh.
But this sentence cannot be put out of God's register. We have no faith, if we know not that our Lord Jesus Christ is joined to us, that we may become His members. It seemeth that God would stir us up to think upon this mystery, seeing we are so sleepy and drowsy. We see how the devil stirreth up these old makebates to deny the humanity of Jesus Christ, and His Godhead: and sometimes to
confound them both; that we may not perceive two distinct natures in Him: or else to cause us to believe that He is not the man who fulfilled the promises in the law; and consequently descended from the stock of Abraham and David.
Is it indeed the case, that such errors and heresies as were in the church of Christ at the beginning, are set forth in these days? Let us mark well the words that are here used by St. Paul: God was manifest in the flesh. When he calleth Jesus Christ God, he admits this nature which He had before the world was made. It is true, there is but one God, but in this one essence we must comprehend the Father, and a wisdom which cannot be severed from Him, and an everlasting virtue, which always was, and shall forever be in Him.
Thus, Jesus Christ was true God! as He was the wisdom of God before the world was made, and before everlastingness. It is said, He was made manifest in the flesh. By the word flesh, St. Paul gives us to understand that He was true man, and took upon Him our nature. By the word manifest, He showeth that in Him there were two natures. But we must not think that there is one Jesus Christ which is God, and another Jesus Christ which is man! but we must know Him only as God and man. Let us so distinguish the two natures which are in Him, that we may know that the Son of God is our brother. God suffereth the old heresies, which in times past troubled the church, to make a stir again in our days, to stir us up to diligence. The devil goeth about to destroy this article of our belief, knowing it to be the main prop and stay of our salvation.
If we have not this knowledge of which St. Paul speaketh, what will become of us? We are all in the bottomless pit of death. There is nothing but death and condemnation in us, until we know that God came down to seek and save us. Until we are thus learned, we are
weak and miserable. Therefore, the devil went about doing all in his power to abolish this knowledge, to mar it, and mix it with lies, that he might utterly bring it to nought. When we see such a majesty in God, how dare we presume to come nigh Him, seeing we are full of misery! We must have recourse to this link of God's majesty, and the state of man's nature together.
Do what we can, we shall never have any hope, or be able to lay hold of the bounty and goodness of God, to return to Him, and call upon Him, until we know the majesty of God that is in Jesus Christ; and likewise the weakness of man's nature, which He hath received of us. We are utterly cast off from the kingdom of heaven, the gate is shut against us, so that we cannot enter therein. The devil hath bestowed all his art to pervert this doctrine; seeing that our salvation is grounded thereon. We should therefore be so much the more confirmed and strengthened in it; that we may never be shaken, but stand steadfast in the faith, which is contained in the gospel.
First of all we have this to note, that we shall never know Jesus Christ to be our Savior, until we know that He was God from everlasting. That which was written of Him by Jeremiah the prophet, must needs be fulfilled: "Let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord" (Jer. 9:24). St. Paul showeth that this must be applied to the person of our Lord Jesus Christ: and thereupon he protesteth that he made no account of any doctrine or knowledge, only to know Jesus Christ.
Again, how is it possible for us to have our life in Him, unless He be our God, and we be maintained and preserved by His virtue? How can we put our trust in Him? For it is written. "Cursed be the man that trusteth in man, and maketh flesh his arm" (Jer. 17:5). Again, how can we be preserved from death except by God's infinite power?