Sermon 24: Upon Ephesians Chapter 4

7. But grace is given to every one of us, according to the measure of Christ's gift. 8. For which thing he says, when he went up on high he led a multitude of prisoners into captivity, and gave gifts to men. 9. Now, that he went up, what does it mean, but that he first went down into the low parts of the earth? 10. He that went down, is the same that went up above all the heavens, to the end to fulfill all things.

I began this morning to expound the text of the Psalm cited here by Saint Paul, showing that all the things which are spoken there, agree to the person of the only son of God. For although he says oftentimes by way of similitude, that God goes up, when he shows himself judge of the world, and defender of his Church: yet notwithstanding inasmuch as when our Lord Jesus Christ was come down, he was abased as one that was beneath all men, and afterward was exalted by the power of God his father: therein we see most fully, how God vouchsafed to be abased, for a time in the person of his son, and to be in a state despised before men, and afterward would be crowned again with glory and honor, as the Apostle says of him in the Epistle to the Hebrews: and that is the cause why Saint Paul says here, that it was necessary for him first to descend, to be so exalted. But before we go any further, we must mark that here Saint Paul has changed the word. For whereas David says, that God received gifts and presents, that is to say, tribute and homage of those whom he had subdued to his majesty: Saint Paul in place thereof says, that he gave. And so this is not rehearsed as it lies in the Psalm: but the Apostle meant to show that the triumph which our Lord Jesus Christ made when he rose from death, surpassed all David's victories, and all that ever had been done in shadows and figures under the law. For it is much more to give than to take. Also whereas it is said in the Psalm, that God received: that was not for himself, nor to his own use: for we know he has no need of anything: but his receiving was to enrich his Church. And that is the cause why it is said, that the women which never stepped out of their doors, shall have their part of the prey or booty. There therefore David shows that God was not glorified for any profit or advantage that he intended on his own behalf, accordingly as it is said that he is contented with his own perfection, for he can neither increase nor diminish: but all redounded to the welfare of his Church. For God's showing of himself to be rich, is not by keeping of his treasures under double locks (as men say:) but by setting them forth for all comers, at least if we seek them with true faith. And inasmuch as his riches diminish not, nor yet his liberality which he uses toward us: thereby we know that he surpasses all the men in the world. Then if we will define in one word how God is rich: it is in being liberal to us, using bountifulness, and by alluring us to him to succor us in all our needs and wants, according to this saying of his by his Prophet, Come all you that are thirsty, and drink your fill: you shall have your fill, not only of water, but also of wine and milk. To be short, he shows that they can want nothing, which wait upon him, and put their trust in him. Therefore it is said in the Psalm, that all shall have their part of the spoil, not only the men of war, (for they might happen to boast that they had gotten the whole prey by their own manhood and policy) but that the women which never stirred out of the house, and which did nothing but spin upon their distaffs, shall have part of the booty, as though they had gotten the victory. Hereby (I say) he shows, that God's receiving of tributes and taxes of such as he had subdued to his dominion, was not to increase himself withal, but to make us partakers of all the benefits that belong to our salvation. And herewith let us mark well, how it is alleged, that when God gives us his gifts, it is not to the intent that we might father anything upon our own virtue or prowess: but that we should think ourselves beholden to his mere free goodness for all things. And so must all things be referred to his glory. For the more that he bestows upon us, the more ought we to be forward and ready to confess how much we are bound to him. But the chief point is, that we endeavor to make the gifts that we have received, available to the common edifying of the Church: that is to say, that God may still be more and more exalted, and the kingdom of our Lord Jesus Christ increased and augmented among men. And so the condition (say I) whereupon our Lord distributes to every one of us the things that belong to him, and are his own, and which he could keep still to himself, is, that we should do him homage for them both in word and deed.

But now let us come to that which Saint Paul adds. He says, that it behooved Jesus Christ to descend, according also as he descended into the lower parts of the earth, and that thereupon he was exalted. Many have made over violent glosses upon this place, saying that Jesus Christ went down, not only into the grave, but also even into Limbo, a place forged of their own brain. But Saint Paul speaks simply, namely, (as it is said in the second to the Philippians) that because Jesus Christ was abased, therefore God his Father exalted him to his right hand, and gave him a sovereign dominion, to the end that all knees should thenceforth bow before him. Therefore whereas Saint Paul says, that Jesus Christ was abased, he means it of his clothing of himself with our nature, wherein he became despised, without any dignity, and without any reputation to the world. According to which it is said in the Psalm, that he was counted as a worm of the earth, and not as a man, insomuch that men took scorn to look upon him (as says the Prophet Isaiah,) and there was nothing in him that men could like. You see then that Jesus Christ did so submit himself to all reproach, that he was disfigured, and men did spit at him, and mock him, and do him all the wrongs that they could, and afterward he was exalted. And no doubt but Saint Paul has touched the thing here which he discourses more at the length in the aforementioned place: which is, that the example of the Son of God ought to teach us lowliness, and to make us walk plainly without taking anything upon us above other men. For who are we? What is our state? When every one of us has sifted himself thoroughly, what shall he find in him to boast of? We have many things to thank God for: but to take upon us that which is his, were a villainous treachery. So there is nothing for us to do but to cast down our eyes. For behold, the Son of God could have showed himself in his heavenly glory and majesty; so as he could have made all the world to quake: and yet we see that being born in a stable, he walked all his lifetime as one unknown and unesteemed, and in the end was put to death, and that not a common death, but a death that was so reproachful, yes and cursed of God's own mouth, that he was held for accursed before God and his Angels, to the intent that we might be blessed for his sake and by his means. Seeing then that God's Son was so abased, have we not good cause to stoop low? For God requires not that we should forgo any thing of our own, when he exhorts us to lowliness. And why? For if we knew what we are, we would stoop low enough. Our head was not in like plight when he came down here. For why? As it is said in the 17th of Saint John, he possessed his divine glory and majesty before the making of the world. And yet for all that, he vouchsafed to abase himself in such wise (as in the sight and opinion of men) that to outward appearance he seemed to have utterly given over his majesty. It is true that he continued still in his perfect state, but that appeared not. And that is the cause why Saint Paul uses the word Figure or Shape: he appeared (says he) in the shape of man. For he means that our Lord Jesus Christ's clothing of himself with our flesh, and his being despised and rejected, were no derogation at all to his divine essence. And why? For it was but an outward shape. Then did he continue always unimpaired, and yet nevertheless he was seen to be under all men. Who will then refuse the same state, that we should not be lowly after his example? The fathers that lived under the Law perceived already [reconstructed: that] it behooved them to be fashioned like to the image and pattern of our Lord Jesus Christ, who was their head, and yet they had but very dark figures. Now then, seeing that Jesus Christ shows us the way, so as he is entered into the kingdom of heaven through many tribulations, and into life by death, and is exalted on high after abasing low: what excuse shall we have, if we seeing those things, are still puffed up with pride, and cannot find in our hearts to walk in meekness, considering that we are nothing? So then, whereas Saint Paul speaks of the lower places of the earth: he means the human nature which our Lord Jesus took upon him for our salvation, yes even with addition of all the things that I have [reconstructed: touched]. For he showed not himself as a great prince, nor used he any pomp or trains of men to make himself feared in the world: but (as it is said in the 42nd of Isaiah) he broke not the bruised reed, he quenched not the smoking flax, nor was his voice or cry heard in the streets. Again, besides this we see how he suffered reproach, and how he bore it patiently: when he came to his death, all men seemed to have conspired against him. Therefore we must add all these qualities to know how Jesus Christ descended into the lower parts of the earth. However, if we compare his divine majesty with our nature, we may well call all the earth the lower places: and although Jesus Christ had possessed the whole world: yet had it been nothing in comparison of his heavenly glory. For what are they which are in highest state of dignity? They do but crawl here like Frogs, or (leap) like Grasshoppers, as says the Prophet Isaiah. No marvel then though the whole earth be termed a low and base place in respect of heaven. However Saint Paul's intent here was to note briefly, that Jesus Christ vouchsafed to stoop so low, as to become a mockingstock to the unbelievers, yes and even to be condemned and esteemed as a man accursed and forsaken of God, all which things he endured for our salvation. It is good reason therefore that we should mildly and without gainsaying receive God's humbling of us, and bear in ourselves the image of our Lord Jesus Christ, by being shaken off, despised, and mocked for our simplicity, and that no man should [reconstructed: take] upon him, or challenge to himself the things that are none of his. That is the effect of Saint Paul's meaning.

Now he says, that he is gone up above all heavens. Wherein we see that the Son of God has not as now the lordship of this world. For Saint Paul's declaring that he is above all the heavens, is to show, that the dominion which he has, is heavenly, and divine, and everlasting. For the heavens themselves shall pass away, and they must needs vanish, as Jesus Christ avows with his own mouth. Now if the heavens be subject to changing, and must be done away, to be renewed again: if Jesus Christ dwelt in heaven, he should be subject to the same state, that is to say, he should be frail and transitory. Then is he above all the heavens in his infinite glory, wherein there is neither change nor turning about.

And thereupon he adds, that it is to fill all things. By this word Fill, he means that Jesus Christ is not so locked up in any one place, but that we may feel him present, and that he dwells in us, and that he fills all things. But surely that is not with his body as some have grossly imagined: but it is with his power, and with his spiritual benefits and gifts. Yet nevertheless Saint Paul's intent here is to betoken a presence of Christ, to the end that we may know that we have not lost any thing by his absenting of himself from the earth, so as he dwells here no more after a visible fashion. And why? For he ceases not for all that, to execute his power everywhere, and to fill all things: insomuch that we have all things of him which are requisite for our salvation. That is in effect the very meaning of Saint Paul.

Therefore let us here put in practice the exhortation that has been touched before: which is, that we cannot be taken for God's children, except we become like to him that has the right of the firstborn. Since it is so: let us willingly suffer ourselves to be abased, that God may exalt us: for by that means did our Lord Jesus come to his glory. Again, let us apply all our senses to taste thoroughly what the mercy of God is, in that it has pleased him that his Son which was his image, should be so abased. Let us consider how great the love of our Lord Jesus Christ is, in that he vouchsafed to hide his divine essence for a time, and took not upon him as belonged to him, but did as it were stoop down to the sight of the world. Since we see this, let us consider first of all, how precious our souls were to the Son of God, seeing he vouchsafed to stoop so low for our sake, and let us esteem of the Gospel whereby so great a benefit is communicated to us, assuring ourselves, that if God's Son had not come down to us, there had been no means for us to have come to God his Father. For besides that we be plunged here in mire, and have nothing in us but utter frailty: it is certain, that we bear as good as a hell about us, because the devil is not without cause called the prince of this world. So then, seeing we be under the tyranny of Satan and of sin, how could we mount upward, if Jesus Christ drew us not? But first it behooved Christ to come down here. And thereby are we taught to worship our Lord Jesus Christ always in the person which he has taken of the mediator: and whereas the unbelievers and unholy folk take occasion to despise him, because he was crucified: let us honor him still as he deserves. For whereas his greatness and majesty were after a sort darkened for a time: that was to give the greater beauty to his mercy and loving kindness: which selfsame word Saint Paul uses when he purposes to express well what earnestness of mind and care God had, to ransom us from the dungeons of death. And so you see in effect what we have to consider upon the Apostle's words, where he says, that Jesus Christ was so abased.

And whereas he adds, that he went up above all the heavens: I have told you already in one word, that it is all one as if he meant to exempt him from the array of creatures, knowing that as now he is not subject to any change. And for the same cause is it said in the sixth of Romans, that he suffered once in dying for our sins: but yet for all that, died not (forever,) because he is entered into the life of God, that is to say, he is made partaker of the immortal glory, so as we have just cause to cast down our eyes. And because we conceive not this so high sovereignty which was given him, let us honor it, seeing that even the Angels of heaven do bear us company therein. For it is not for nothing said in the Psalm, that all the Angels of God worshiped him, when he showed himself to the world: which text the Apostle also applies to his person in the first chapter of Hebrews. Herewith let us mark, that although Jesus Christ is not shut up in any place certain: yet he ceases not to keep still the true nature of his body. For the Papists have imagined, that although he be in heaven, yet he is everywhere else as well as there: indeed and therewith they have their speculations, to show how it is no inconvenience at all, that God should have his being above, and therewith also be beneath [reconstructed: here] with us. And thereupon they imagine themselves to have the body of Jesus Christ in [reconstructed: ambry]: by reason whereof they bear it abroad in the streets, and cause all men to worship it: and yet in the mean while men know it is but a morsel of bread: Yes (say they), it is God. But, that is an utter [reconstructed: annihilating] of the true nature of our Lord Jesus Christ. In defense thereof they allege, that if it had the property of a body, it must needs be in one place certain. But above the heavens there is no place, (to speak after the manner of the [reconstructed: philosophers]:) and it is said, that Jesus Christ is there: (therefore (say they) his body has not the properties of a body.) Yes, and we know that the Angels have no bodies, and yet are they not everywhere, for they be compelled to go wherever God appoints them. Now seeing that the Angels are not tied to any place, notwithstanding that their essence is not infinite, but comprehended within a certain measure, though they have no proportion of members: why should not Jesus Christ be above all the elements of this world, indeed and above all the heavens, and yet not cease to be very man? Not that he can die any more, or be subject to any of our passions and infirmities, as he was heretofore, when he chose to be conversant in the world: for as now he is quite rid of all those things: but that however the case stand, he holds still his true nature of man. And although he be above the heavens: yet let us assure ourselves, that that distance hinders not his [reconstructed: presence] with us and in us. As how: We must mark what has been touched before. It is said, that he fills all things: indeed, but that is with the power of his spirit. You see then that the filling of which Saint Paul speaks, is that we should have our fill of the benefits of our Lord Jesus Christ, and that when we be grafted into his body, and made one with him by belief of the Gospel, then may we assure ourselves that he is the fountain which never dries, nor can never be emptied with drawing, and that in him we have, all variety of good things, and all perfection. Now then, if Saint Paul had meant as the Papists have forged, and as is maintained now a days of many ignorant and willful persons, namely that Jesus Christ fills all things with his human nature: surely he would not have forgotten it: but he lets it alone as an absurdity. Therefore let us mark well the two sayings that are set down here: that is to say, on the one side, that Jesus Christ is gone up above all the heavens, and yet notwithstanding that he ceases not to fill all things. It is said, that he is gone up above the heavens, even to the end that we should not be tied to this world and to our fleshly fancies, when we intend to resort to Jesus Christ: but that we should lift up our minds on high, and seek him there by faith. Insomuch that when the holy scripture says, that God is in heaven, it intends not to assign him some peculiar place. The respect is far differing, and altogether unlike, between God in his spiritual essence, and Jesus Christ in respect of the body and human nature which he took of us. For when we speak of God, we must always lay this ground, that he has an infinite essence which fills all things, so that heaven is as his royal throne, and the earth is his footstool. Not that he has any feet, nor any seat to sit on: but it serves to show that there is no distance so far or wide, that can contain the majesty of God, which is infinite, as I said. That is a thing which we must bear in mind, when God is spoken of to us. And why then is it said, that God is above all the heavens, and why does Saint Paul speak after the same manner here of Jesus Christ: It is because that we be dull and earthly, that if God should not tell us that he has his temple and palace in heaven, we would tie him to every pillar, to every stone, to every waterspring, to every tree, and (to be short) to every thing that we see. Therefore to correct such vice, our Lord says to us, mount up, mount up aloft: as though he lifted us by the [reconstructed: chin], and said, wretched beasts, why seek you to see me here beneath. What intend you to liken me to? Assure yourselves, you must be conveyed up above all the world, when you think upon me and my majesty. Therefore you cannot worship me, except you be rapt up aloft, and consider that I am incomprehensible. Lo how the scripture speaks of him. And when we say, Our Father which art in heaven: it is to the intent we should lift up our minds to him, as he calls us at all hours. Not that we must imagine as the Papists do, who think to please God with their much babbling, and with their using of many Ceremonies, which may have a gay gloss to the world: I say, we must not think to please God so: for let us be sure, that that were a transfiguring of God, to make him like ourselves: but we must rather bethink us, that in stead of having our minds weighed down to the world, we must strive to lift them up on high. And as for Jesus Christ, it is said, that he is above all the heavens, even in his human nature. And how is that? Being God in respect of his essence, he is equal to his Father, so as he fills all things: but in respect that he has put on a human body, he is above the heavens, so as he is not in the world. And it is too foolish a grossness to say, Why then, and are not the two natures so knit together, as they cannot be put asunder? All this is true: but yet does it not follow, that they cannot be distinguished. So long as we remain alive, our soul and body are joined together: and yet it does not therefore follow, that the soul is not of another nature than the body, or that they cannot be distinguished. Even so is it with Jesus Christ. If a man demand, why then? Is not our Lord Jesus Christ all whole with us, according as he is our head and mediator, and has gathered us to him in such wise, as we live of his own substance? Yes, he is with us all whole, if we take him in the person of the mediator. But if a man demand, is every part of him among us, which is in himself: No: neither is it requisite that he should any more be so conversant among us, as to be subject to the suffering of any thing, but he must be quite and clean exempted from all that matter. And that is the cause why the Apostle tells us, that he appeared once, and that henceforth we wait for him. And so you see what we have to consider upon this saying, that Jesus Christ is exalted above all the heavens.

Now let us go back again to the word "fill": for in it Saint Paul shows us that the sovereignty of our Lord Jesus Christ has no bounds to be locked up in, but that it reaches even to us. Therefore (as I have said twice already) our Lord Jesus Christ's filling of all things is by his power. For he is not a king after the manner of those whom we see in this world. They are subject to hunger and thirst, they are subject to diseases and other things, so that they must have officers at every stone's cast, or else they shall not be obeyed. They then are forced to do their affairs by other men, which they cannot do by themselves, and to borrow help at other folks' hands. But it is not so with Jesus Christ, for he reigns not by force of arms, nor after the manner of worldly princes. Now then? He reigns by his Spirit, and by the means of his word. And by that means are all things filled with him, even by the Gospel. Saint Paul says in the first letter to the Corinthians that we communicate with him. And to that end also does God call us day by day, namely to make us partakers of his only Son. And how may that be, unless he extend his power to us? Now truly, in this case it stands us in hand to have more than our senses can receive. For the power of our Lord Jesus Christ carries with it a wonder above all our understanding, as Saint Paul will show yet again hereafter. For when he has said that Christ is the head of the Church, and as it were a husband (which is all one person with his wife), he cries out: it is a great mystery or secret, between Jesus Christ and his Church. If it be a secret, surely then can we never attain to it by our own mother wit, nor by our own conceits. And therefore whereas Saint Paul says that he fills all things, let us assure ourselves that instead of common reason and common opinion, we must have the experience of faith, if we intend to know how Jesus Christ dwells in us, and to be persuaded of it, as has been said of it already. However we fare, let us not think that any distance can separate us from the Son of God. And why? For his dominion extends high and low, and therefore we shall feel that he is in us, and we in him, that we shall be made all one together, yes, even to be joined to God his Father, and to be brought to the perfection that is spoken of in Saint John, where he says: it is expedient for you that I go my way, for my Father is greater than I. Our Lord Jesus Christ's meaning there is not to make himself inferior to his Father as in respect of his divine essence (for we know there is but one God), but he takes us there to lift us up according to our rudeness and infirmity, as if he should lead us pace by pace, and step by step, like little children. After that manner then does he join us to God his Father, until we are rightly transformed into his glory, of which we enjoy part already by the Gospel. For we see not yet but as it were through a glass, and darkly, as Saint Paul says in another place. That then is the thing which we have to bear in mind.

Now it behooves us to honor well this King, who is set over us by God his Father, and consider that we ought to be his people indeed, yes and even his own body. Seeing he does us such honor, let us look that we be so much the more inflamed with the love of him, and consider that Jesus Christ, being exalted above all the heavens, is also judge of the world, yes, even to call us to account, not only of our outward deeds, but also even of all our thoughts. And therefore let us walk in his fear and obedience, assuring ourselves that when the Trumpet sounds at the last day, we must all appear before him.

And further let us consider also, that he fills all things in such wise, as it is to the overthrow of all our enemies, and to the bridling, or rather to the fettering of them, so as they cannot hurt us, do what they can. Therefore according to that which is contained here from out of the Psalm, it is very requisite, that he should be above, to obtain the upper hand of our enemies: for else what would become of us? And indeed let us consider what they might be able to do, having infinite hosts to overthrow our salvation continually withal. For the devil is not as a mortal man: he has such force, as is terrible out of measure. What might he do, were it not that Jesus Christ fills all things? Yes, even to show that he has power both over Satan, and over all his upholders, insomuch that practice they, prepare they, and turmoil they what they can against the Church, yet shall they never bring their enterprise to pass, because Jesus Christ holds them (at the staff's end,) as it were with his foot upon their throat. You see then the kingdom of our Lord Jesus Christ was given him, with full warrant, that we shall ever be defended by his strong and invincible hand, because he has taken us into his perfection, even he that is exalted above all the heavens. And that also is the cause why Saint Paul says expressly, that all knees shall bow before him, as well of creatures in heaven, as of creatures in earth, yes and even of creatures under the earth. Now when we hear that the Angels stoop to our Lord Jesus Christ: let us understand, that he applies them to our service, so as they be our keepers, and watch to defend us against Satan. And seeing that that charge is committed to them by our Lord Jesus Christ who is their head: we ought to be well assured of our salvation. And so you see how we ought to put this text [reconstructed: into practice]. Moreover, let us walk so under the obedience of our Lord Jesus Christ, as we may feel that he fills us indeed, (as I said before) because he is above all things, through all things, and in all things. This was spoken of God his father, however we know that Jesus Christ is the means whereby God dwells in us. Therefore let us be his true temples, and since that he being the wellspring of all purity, vouchsafes us the grace and privilege to dwell in us: let us endeavor to keep ourselves holy to him both in body and soul. For if we give ourselves to our own uncleanness, it is all one as if we went about to drive away the Son of God, who cannot be intermingled with our corruptions and filthiness. Not that we can be clear from all spot and blemish: but that we must not delight in them, but rather fight against them, and labor more and more to fashion ourselves after the purity that is in our Lord Jesus Christ. And like as he sanctified himself in our behalf: so also let us be holy, namely by the grace and power of his Holy Spirit, and let the same holiness be consecrated by the doctrine of the gospel, as is said of it in another place. Now then, as touching this filling, you see that insomuch as we know that our Lord Jesus Christ holds the devils, and all the despisers of his majesty fettered in subjection: we may assure ourselves, that he dwells verily in us, and that the same is peculiar to us, because he has chosen us for his temples, and intends to show that the conjunction which he has taken upon him with mankind, is proper to us in respect of the human nature, and also in respect of his spirit, because he makes it to take place in us: and not only that he is man (still) as he was: but that there is yet more, that is to say, that we be bone of his bone, and flesh of his flesh: not that we be created of his substance, but that by the power of his Holy Spirit he makes the substance of his body and blood to flow down to us, with which we be filled: insomuch that we have there not only meat to eat, but also drink to drink, so as there is sufficient to content us withal, conditionally that we consider the benefits to which he allures us, and which he offers us, and will have us to enjoy, so we be not hindered by our own unbelief.

Now let us fall down before the majesty of our good God, with acknowledgment of our faults, praying him to touch us more to the quick with a true knowledge of ourselves and of our wretchedness, that we may be so cast down in ourselves, as we may resort to him with all lowliness, and confess ourselves to be beholden to him for all good things, and have no other sheet-anchor than our Lord Jesus Christ, since it is he that we be called to, but that we may be so clothed with him, as it may put away all our fleshly lusts and affections, which hinder our uniting to God, and we continue in the hope that is given us, until that being taken out of this world, we enjoy the everlasting rest that he has purchased for us. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, etc.