Sermon 8: Upon Ephesians Chapter 1

19. And that you may know what the excellent greatness of his power is towards us believers, according to the working of the mightiness of his strength, 20. Which he uttered in Jesus Christ when he raised him from the dead, and made him to sit at his right hand in the heavenly places. 21. Above all principality, and mightiness, and power, and lordship, and above all names that are named, not only in this world, but also in that which is to come. 22. And has put all things under the feet of him, and set him over all things, to be the head of the Church, 23. Which is the body of him which fills all in all.

I began to tell you this morning, 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 things, so as if we cast our eye upon him, we may see all that is to be wished. And therefore that although there be many things blameworthy in us, yes and that we find nothing but frailty in ourselves: yet we shall have a sure and substantial stud to lean upon, in that our Lord Jesus Christ calls us to him, and tells us that the things which he has received of God his father, are common to us, and that although we enjoy them not as yet to the full, yet we cannot be disappointed of them. To be short, I told you also that our Lord Jesus Christ is set at the right hand of God his father, to the end that we might be sure that all things are under his hand, and that he rules the whole world, and that all good things are of him, and he is able to disappoint all annoyances, insomuch that if we be under his protection, we may defy the devil and all our enemies.

And now to the intent we should learn to content ourselves the better with Jesus Christ alone, and not wander here and there as we are accustomed to do: Saint Paul adds expressly, that he was set above all mightiness, sovereignty, principality, and power. No doubt but that he means the Angels: however he has used this manner of speech, to hold 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 among the Angels: yet does it no whit diminish, that which he has given to Jesus Christ: and therefore, we shall find in him all things that are needful, so as we need not to gad here and there for them, nor is it lawful to join any companion with him, because all preeminence, and whatever else may be thought or devised to be most noble and excellent, is there, that is to say, in our Lord Jesus Christ, and he (only) is to be sought to, as Paul himself says also in the first to the Colossians. For it is not now of late that the world has sought occasion to turn away from our Lord Jesus Christ, under color of seeking to the Angels of heaven. We see how God's creatures are always drawn to some superstition, and men make idols of them, because God executes his sovereignty by the Angels, and they be as it were his hands, his officers, and his instruments. That is the cause why men think themselves to have done much in betaking themselves to Saint Michael, or to Saint Gabriel, or to I know not whom else. For (as I said) it is not a vice newly devised: the devil who is the father and author of lying, has entangled men at all times with such fancies, yes and even the Christians have followed the example of the heathen men's doings in that behalf. For the heathen men have always surmised the Angels to be as half gods, and thought to have them as their mediators, whereby to come to God, because they were not worthy of themselves. And even after the same manner, talk the Papists at this day. Now, the selfsame abominations began to be built upon the earth even in Saint Paul's time. And for that cause he shows that it is not lawful to match anything with Jesus Christ, but that although the Angels be magnified, and be called virtues, powers, lordships, and dominations, and men give them what other titles they list: yet must they stoop and be inferior to the head, and the chief dignity must be reserved to God's son, because that all knees must bow before him, not only of worldly creatures, but also of heavenly. We see then that the cause of Saint Paul's packing together of so many words in this place to express the Angels withal, is that we should the better be held to our Lord Jesus Christ, and rest wholly upon him, without wandering one way or other, under pretense that the Angels have excellent and noble gifts. And so we see and may gather upon this strain, that all the dotage of the popedom in imagining of Patrons, Advocates, and mediators to God, sprang up every whit of it of none other cause, than for want of knowing of our Lord Jesus Christ, and of the things given to him by God his father: For we have no mind to repose ourselves upon him, except we know to what end he is come. But the Papists have on the one side imagined themselves to be separated from our Lord Jesus Christ, not knowing that he is become our brother, to the end we should repair familiarly to him: and on the other side they have robbed him of his office which is allotted him in the holy scripture, and made but a dead thing of it. So much the more therefore it behoves us to mark well these sayings, that we be 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 common accord glorify our common head Jesus Christ, and resort to him, and that he must be set up on high for every man to look at, and that we must not willfully put blindfoldings before our eyes, but take away all impediment, that his glory be not in any wise dimmed. The very means 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 made to stoop, to the end we should all of us be joined to him, with one accord. Thus you see in effect what we have to gather upon this text.

True it is that by those words, we are made to understand also, that God distributes offices among his Angels as pleases him, so as one has a greater charge than another. Yet notwithstanding it is not in our power to know how the case stands with them. Let us be contented to know it according to the measure of our faith, and only give ear to God's word, and in all soberness learn of him, without giving bridle to our own fond curiosity, as a number do, whom we see disputing finely of the Angels, as though each of them would be marshal of God's house, to place each of the Angels according to his degree. For there is not a more devilish impertinence, than to babble in that sort of God's secrets, further than God has made us privy to them by his word. Therefore let us hold ourselves contented, that the Angels (however noble they may be) are ordained to be the ministers of our welfare, by means of Jesus Christ. And whenever we intend to have the familiarity (or acquaintance and help) of them: let us not do as the Papists do, which have their peculiar prayers to make to them: but let us repair 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 the communion of Saints: it is certain that the Angels are comprehended therein, seeing that God employs them to do us service. And 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 very bond of concord and brotherhood between us and the Angels.

Now upon this, Saint Paul adds, that Jesus Christ has obtained a name, (that is to say, a majesty) which is above all names, as well in heaven as in earth. Here Saint Paul shows us briefly, 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 our faith be settled wholly upon him, according as it is said in the Acts of the Apostles (Acts 4:12), that there is no other name given under heaven, whereby we must be saved. For (as I told you this morning) inasmuch as God is incomprehensible, and dwells in light which we cannot approach (as Saint Paul terms it) (1 Timothy 6:16): Jesus Christ must as it were step in between him and us, to the end we may press boldly to him, and know that he is not far distant, nor far separated from us. Therefore let us mark that whereas here is mention made of Name: it is because God will be known in the person of his only Son. It is said herewith, that there are not many Godheads. As touching the essence or being, we have but only one God: and yet in Jesus Christ we have the lively and express image of the Father, so as there we find whatever is expedient and requisite for our salvation (Colossians 1:15, etc.). It is said that we ought to glory in our knowing of the only one God (Deuteronomy 4:35, 39; 1 Corinthians 8:4, 6): but yet that is accomplished in the person of our Lord Jesus Christ, because that when men go about to seek God, they enter into a terrible maze, unless Jesus Christ be their way and leader. Thus we see now where Saint Paul aimed (Jeremiah 9:24).

And it is added also, that the same is not only for this world, but also for the other: whereby is meant, that the knowledge which we have of Jesus Christ, will suffice us for the heavenly life. Now it should seem at the first blush, that there is some contrariety between this text, and that which is said in the fifteenth 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 shall 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 whereas 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 rudeness and infirmity, according also as when he is called God's lieutenant, that is, because we could not be at rest, except we knew that God has his hand stretched out to succor us at our need: and we perceive that the better in Jesus Christ, inasmuch as he has come near to us, and has become our brother. God then does not so reign by the means of Jesus Christ, that he should give over his own office, and sit idle in heaven himself: it were a lewd dotage to think so. And truly we see how our Lord Jesus Christ speaks thereof in the fifteenth of Saint John: my father and I (says he) have always our hand at work. There he shows that the ordaining of him to be ruler of the world, was not to the end that the father should in the meantime sit unoccupied in heaven: but it is said so in respect of us, to the intent that we should not doubt but 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 says Saint John. And forasmuch as we shall be like to God, and be transfigured into his glory, we shall see him as he is: which thing we cannot do now, because we have too dull wits. Therefore it is enough for us now, that we behold him as in a glass, and darkly (as says Saint Paul) and that we know him in part. You see then, that the yielding up of the kingdom by our Lord Jesus Christ to God his father, is that we shall behold God's majesty and substance which is incomprehensible to us as now. For we shall have our nature changed, and we shall be new fashioned in the heavenly glory, and we shall be quite and clean rid of all the corruption with which we are compassed about as now. And yet for all this, it is not meant that Jesus Christ shall be abased: for he shall be then much better in his perfection, according as it is said in the third chapter of Colossians, that our life is hidden in God with Jesus Christ, and that when Jesus Christ appears, then shall our life be discovered likewise. To be short, when we have come to the sovereign bliss that is purchased for us, then shall we have the thing that lies as yet but in hope, and Jesus Christ shall gather all things to himself, so as we shall be then partakers of his glory, every man according to his own degree and measure. Thus you see how these two texts agree very well: namely (that God has given Christ a name above all names, and also) that he shall yield up the kingdom to God the Father. And why? For we shall then see his heavenly majesty, which we are not able to conceive as now, because we are fleshly. Also we shall perceive, that whereas Jesus Christ appeared to us a mortal man, he has been so glorified in his human nature, that in very deed he is God, of one self-same substance with his father. This (I say) shall be fully known then, whereas now we have but a little shadow of it. Furthermore, let us learn, that when Jesus Christ was exalted by God his father, it was to the end that his advancement should serve to our everlasting salvation. And therefore in Isaiah 9 he is called the father of the world to come, to the end 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 feel the fruit of the thing that is now hidden, and which we taste as yet but in part, and that we shall enter into full possession of all the goods that are given to him already. Thus you see why Saint Paul has purposely made express mention of the world to come.

He adds immediately, that God has put all things under his feet, and made him head of the Church above all things. His speaking here of the subjection of the whole world, is to show, that whatever thing we have need of, if we can resort to our Lord Jesus Christ, he is able to succor us, for he has wherewith to do it. Indeed we must mark well how it is said in Psalm 8, that God has care of all things, yes even to the sheep, to the birds of the air, and to the fishes of the sea. To be 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 estimation) are communicated to us by our Lord Jesus Christ. His saying then is, that we might not eat one bite of bread, save in respect that we be members of Jesus Christ. For it is all one as if he intended to train us up higher by [reconstructed: analogy], inasmuch as all things are given to our Lord Jesus Christ, with condition, that if we be members of his body indeed, all things that he has, do belong to us, and that if we separate not ourselves from him, he will hereafter make us partakers of far higher and more excellent goods: that is to say, that we shall be named God's children, and be taken so to be, and become the temples of his Holy Spirit. And what a thing is that? What a thing is it, that we may come freely to him, and call upon him boldly, as our father? What a thing is it to be enriched again with the gifts that we were bereft of by the sin of Adam? What a thing is it to be matched in fellowship with the angels, instead of being under the tyranny of Satan, and under the thralldom 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 be members of our Lord Jesus Christ. Now then we see where Saint Paul aimed, in saying that all things are made subject to our Lord Jesus Christ. So then let us learn now to give God thanks 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 they may live everlastingly. And by that means let us learn to accustom ourselves to acknowledge that our Lord Jesus Christ has wherewith to succor all our necessities. Then if the devil make so violent an assault upon us, as we may be afraid of utter quailing: let us understand that our Lord Jesus Christ has an invincible fortress wherewith to defend us against him, and armies wherewith to make us invincible in all battles. Therefore when we be 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 play the mad beasts, and it seems that we should be quite and clean swallowed up as it were in gulfs, let us beseech our Lord Jesus Christ to hold us under his protection, and to hold Satan as it were chained with all his upholders, so as he suffers us not to be overcome of 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, to the end he should give us whatever he knows to be for our benefit, and that we also should learn to seek all things at his hand, and that when he sees our enemies have the advantage of us, he should repress them, as he well can.

Furthermore, whereas Saint Paul says here, that he was ordained head in the Church (or over the Church) in all things: it is a continuing in his matter, to bring us wholly to Jesus Christ. As if he should say, It is true that God's gracious gifts are dealt abroad, yes and that the angels and mortal men also may be ministers of them to us: but yet however the case stands, we must always resort to the wellhead. The veins that are dispersed throughout the whole body, may well give strength to every part, for they are as it were the conduit pipes of the blood: but yet however the world goes, the brain must always be the wellspring of life. It is well to be seen, that in a tree the sap is spread throughout: and yet notwithstanding, albeit that the root does not ascend up 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: the clean 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 fitting that that should prejudice the root therefore? (No surely:) no more than the members of a man's body ought to prejudice the head, though every member does his duty. Here Saint 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 behooves us all to resort to him. In this case there is neither Saint Paul, nor Saint Peter, nor the Virgin Mary, nor Saint Michael that have anything of their own. For they are all needy and hungry, saving so far forth as Jesus Christ fills them: and therefore all of them, as well the great as the small, must be content to draw out of his plenty. And that is the cause why that in the same text which I alleged out of the first chapter of Colossians (Colossians 1:19), Saint Paul says, it pleased God the Father that all plenty or fullness should dwell in him. For the title of Head is not only a style of passing honor: but it serves to express the power of our Lord Jesus Christ so much the better. Therefore like 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 is it between our Lord Jesus Christ and us, in so much that all should go to wreck, if we depended not upon him. Although (say I) it seems that we have received right excellent gifts at God's hand already: yet notwithstanding all is but wind and smoke, unless we hold out in the union of our Lord Jesus Christ. With this it behooves us to note also, that inasmuch as Christ is called a head, it is fitting that all others should obey him, and that we should yield to his doctrine, that he may rule all things as the head rules all the rest of a man's body. For the feet go, and the hands stir, and to be short, there is no part which is not willing and forward to do whatever the head shall appoint it. The like must be done in the Church: Jesus Christ must rule, and all men must quietly obey him. And so we have to mark in this text, first that our salvation does so depend upon Jesus Christ, that there are neither angels nor men, however holy they be, which have not need to receive at his hand, the things that they want 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 Saint Peter, nor to Saint Paul, but we must go straight to our Lord Jesus Christ. Mark that for one point.

Secondly also let us learn to suffer ourselves to be ruled, and to be held in awe 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, but he must needs therewith be our Shepherd too, and have all authority over us. But like as I told you that the devil has labored to deface the glory of God's only Son, under the pretense of angels: so on the other side, he has sent us an idol into the world, to be a bar 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 should be but a headless body, if he himself reigned not over it, nor had the universal dominion of it, so as every man looked at him, and his seat were above the whole world. And that is as much as if he should say, that Jesus Christ has no more to do here, but ought to hold himself contented with heaven, and let his successor alone to rule in his stead. But herein we see how he overshoots himself, to abolish the whole sovereignty of the Son of God. So much the more therefore does it stand us in hand to bear well this text in mind, wherein Saint 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 an under-head, and therefore that Jesus Christ is not thrust out of his place. But let us look back to that which I have touched already: which is, that Jesus Christ will have no imaginary title, but will have his power reserved to him, which belongs to him. For a head requires not only to be set highest: but also to have all men to receive all things from him: and it behooves us all to understand, that he is the very root of our life, and the fountain from which it behooves us to draw, notwithstanding that he sends forth his spiritual benefits and goods among us, by such channels or conduits, as he thinks good. Thus you see what we have yet further briefly to bear in mind.

This matter is laid forth more at large in the first chapter of Colossians. For Saint Paul shows there that our Lord Jesus Christ was appointed to be the head even from the beginning of the world, forasmuch as all things were created in him, and not only forasmuch as he is our redeemer at this day. For put the case that Adam had not fallen into the ruin into which he has drawn us with him: yet had God's Son been always still as the firstborn of all creatures. Not that he himself is a creature, but because he is the foundation, according also as Saint Paul adds the reason thereof, which is that in him the Angels were created, and in him they have their being or abiding. You see then that the Son of God should not have ceased to have had all preeminence both above and beneath, though we had not fallen with our father Adam into such confusion as we are in. But now our Lord Jesus Christ must be our head after another manner: that is to say, to make us at one again with God his Father, and to gather us together again to him, from whom we were estranged by sin, so as he was our deadly enemy, till we were brought into favor again by means of Jesus Christ, by forgiving us our sins. And besides this, Saint Paul declares in the same text that Jesus Christ was ordained head of the Church, to the end that all fullness should be in him. Thus we see how we ought to be knit with the Angels, with the ancient fathers, and with the Prophets, with condition that our Lord Jesus Christ must nevertheless not only continue the first and chief, but also have all things referred to him, and we communicate in such wise together, that every one of us keeps his place, and are all members of one body, and that there be no more heads thereof but only one. For if we add any fellow to Jesus Christ, it is a bereaving him of the thing that God his Father has given to him alone. Let us be contented that he makes us partakers of all his benefits, upon condition that we acknowledge all things to come from him, and seek all things in him. For in Psalm 45 it is well shown that we are all of us fellows with 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 fellow and fellow-like with us, and that he cannot be discerned from his Apostles as the papists prate in their peevish proverb, but it is to the end 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 to me, all you who are thirsty, come drink water, yes even without money or money's worth, drink your fill of water, wine, and milk. 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 as our means, and forasmuch as he has come down to us, let us also repair to him, according as is said in John 7, Come to me, all you who are thirsty: and whoever 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 have need of, he will give us not only so much as shall serve the turn of every one of us for himself, but also so much as we shall be able to bestow upon our neighbors too, and to help their want.

Now for a conclusion, Saint Paul adds that the Church is the body, and accomplishment of him that accomplishes (or performs) all things in all men. In calling the Church the body of Jesus Christ, he shows the thing that I have touched already: that is to say, that we need not make long roundabout ways or hard journeys to get the things that we have need of. For since we are united and joined to the Son of God: what do we require more? We must necessarily grant this principle, that we have neither life, nor gladness, nor any good thing, but only in God alone. That being confessed, let us see by what means we may attain to him: and that is by the means of our Lord Jesus Christ. And so you see the cause why it is said here, that all fullness dwells in him, and that it is his charge to unite us to God, and to draw us back from the scattering wherein we are. Therefore we cannot swerve aside one way or the other to convey any piece of that thing to Saint Peter, or to Saint Paul, which is reserved for Jesus Christ alone, without robbing God of his due. True it is, that we will not acknowledge it: but yet our Hypocrisy shall not serve to acquit us before God. We may well find many loopholes, but yet we give sentence of condemnation upon ourselves, in confessing that we ought to seek all our welfare at God's hand. Well then, if we allege that we are not worthy to press into God's presence: it is true, and if we ask how we may be able to fly without wings: that is true too. And if we say, then must we go to Saint Peter or to Saint Paul, that we speak of our own accord. For God says the clean contrary. I send you to my only Son (says he:) for in him shall you find all that you want: and fear not that you shall have any scarcity, if you are once filled with the grace that I have put in him, and which abides in him. And that is the cause why the Prophet Isaiah speaks purposely of wine, water, and milk (Isaiah 55:1): as if he should say, we have all fullness of life in Jesus Christ. As for those then who go to Saint Peter and to Saint Paul, and will needs have patrons and mediators: they not only do wrong to Jesus Christ, in parceling out the thing by pieces and gobbets which is given wholly to him: but also rob God of his honor. For since it is his will, that all fullness should dwell in Jesus Christ, according as I have alleged before: it is certain that we go about to defy him openly, when we do not abide within the bounds which he has set us, in putting us in subjection to that person which he has given to us, to the end that he should give us all that we have need of.

But yet the thing which he adds ought to be a greater and larger comfort to us, when he says, that the Church is the accomplishment of him that accomplishes all. Now, by this word Accomplishment, he means that our Lord Jesus Christ, indeed and also God his Father account themselves as imperfect, except we are joined to him. And that (as I said) is a record of God's infinite goodness, at which a man can never marvel enough. First and foremost, God does not need to borrow at other men's hands: for he is perfect of himself: neither did he want anything even before he made the world. And when he made it, did he do it for his own profit, or to his own advantage? No: it was only to the intent 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, to the end we should see his glory in all his creatures: and yet notwithstanding he could very well do without us. But suppose that God should borrow from others to perfect himself, and that he were like mortal men, of whom none is able to do without company: suppose that God were such a one: what are we? What can he gain by being joined to us? It is all one as if the sun were matched with a quagmire. For what have we but infection and filthiness? What are we else than things so corrupted by Adam's sin, as it is horrible to think? How then can we bring any such perfection to God? Although there is nothing but frailty in us: although we are froward and lewd: although there is nothing in us but all manner of filth: and to be short, although we are loathsome in his sight: yet notwithstanding it is his will to have us joined to him, indeed even upon condition that he should be perfected in us by his and our joining together after that sort. As if a father should say, it seems to me my house is empty, when I see not my child in it. A husbandman will say, it seems to me I am but half a man, when my wife is not with me.

After the same manner speaks God, that he thinks not himself full and perfect, but by gathering of us to him, 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 as his beams may shed out on all sides. And although the whole glory be in himself: yet will he have it seen, how it is his will that we should have our part and portion of it. Thus you see in effect what Saint Paul meant by calling the Church, the accomplishment of God and of Jesus Christ. Now then, can we be excused before God, when we say that we cannot come at him, seeing we be his body in the person of our Lord Jesus Christ? If one of our feet being diseased, would run I know not where, and range up and down, saying, I go to seek remedy somewhere else: and for performance thereof, would be cut off from the body: if (say I) that the members of a body had any understanding and discretion, and could speak after that manner: were it not a madness that the foot should say, he would be rent from the body, to seek elsewhere the thing that it wants? Even so when the Papists and other Idolaters allege that they must be fain to serve their turn by the Saints, and to have diverse mediators and means to bring them to God: it is all one as if they should say, Jesus Christ is nobody, neither have we any success or entrance to him. Yes, are the members separated from the head? Of a truth, Saint Paul has here accused and condemned all those of unthankfulness and unkindness, which under color of unworthiness to come to God, do devise themselves new means, and separate themselves from Jesus Christ, and diminish his power, and rend it in pieces. Saint Paul condemns them for that 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 all one with them, as with his own body. Now then let us learn to have such familiarity with our Lord Jesus Christ, as to resort to him at all times whenever we be warned of our defaults and wants.

Furthermore to the intent his majesty should not be defaced thereby: Saint Paul adds, that he ceases not to accomplish all things in all men. For we see on the one side, that when men are once endued with God's gifts, they fall to thrusting of themselves into his place, and would be esteemed in his stead. After that manner do we deal, and we bear ourselves in hand that the gifts which God has bestowed upon us freely, are as a prey or booty to boast of, and to advance ourselves more than is lawful. Again, on the other side, when we hear Jesus Christ spoken of, how he was abased for our sakes, how he went down into the dungeons of death, how he vouchsafed to be subject to all reproach: it seems to us that we may well despise him. Saint Paul therefore to beat down all pride, and to show that Jesus Christ was not so abased, that his glory was diminished: says, that yet nevertheless he does all in all things. Therefore let us learn to receive the blessing, grace, and benefits which are given us by our Lord Jesus Christ. And therewith let us acknowledge, not only that we be made of nothing, and that our life is but a fleeting and vanishing shadow: but also that all the virtue and excellence which we think ourselves to have, is but like a green flower, which withers out of hand as soon as God breathes upon it. And therefore let us not imagine ourselves to be rich, whereas we be poor: let us not vaunt ourselves of our own free will: let us not presume upon our own deserts, nor upon any other of the flimflams which the devil has devised in popery: but let us draw, let us draw of the fountain that cannot be drained dry, that we may find wherewith to quench our thirst whenever we be dry. Finally there are two means whereby God does all in all things. For just as he himself created the world: so also must all things be guided and governed by his hand. If it be demanded who causes the Sun to rise and set every day, who guides the whole order of nature, who orders the days, months and years, and who makes the intercourse of day and night: It is God, who does all in all things. As much is to be said of all other things which we perceive in the universal government of the whole world. Therefore we must not imagine that God was a Creator but for a minute of an hour: but that he does also hold on in maintaining the things that he created. However Saint Paul speaks here of the spiritual goods which are, as you would say, the peculiar 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 belief of the Gospel, in that he hallows us, 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 all things requisite to our welfare and salvation. And so you see how he does all in all things. As if Saint Paul had declared in one word, that the faithful are not anything, nor can do anything, nor have anything of themselves. Then speaks he not here, neither of the sun, nor of the moon, nor of the trees in the fields, nor of any other fruit: neither speaks he of beasts, no nor yet of men, as in respect that they be the children of Adam: but of those whom God has begotten again by his Holy Spirit: so that whatever concerns salvation, or belongs to the heavenly life, is not to be had but only at his hand which 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 right humility, to yield him his deserved praise, so as none of us separate ourselves from him through our own unkindness, but all of us do him such honor, as to confess that we hold all of him, and that we be joined to him by our Lord Jesus Christ, who is our everlasting God, acknowledging that it is he from whom all good things come, and that it is he also to whom all [reconstructed: glory] ought to be yielded and rendered.

Now therefore let us cast ourselves down before the Majesty of our good God, with acknowledgment of our sins, praying him to make us perceive them more and more, and that the same may cause us to have such a disliking in ourselves, as we may earnestly and heartily seek to give over ourselves wholly to our Lord Jesus Christ. And that forasmuch as he has called us already to him by his Gospel: we may so frame ourselves thereafter, as to renounce all superstitions, and to assure ourselves that all that ever we can 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 advance him on high, to the intent that all men should look at him: so also we may have our eyes fastened upon him, and apply our whole minds in such wise toward him, as we may have no other way nor preparation than by him alone, nor swerve one way nor other: but when we are once brought into the right way, hold on continually towards our mark, till we are fully come there. May it please him to grant this grace, not only to us, but also to all people, etc.