A17705:211
The sermons of M. John Calvin, upon the Epistle of S. Paul too the…The sermons of M. Iohn Caluin, vpon the Epistle of S. Paule too the…
The sermons of M. John Calvin, upon the Epistle of S. Paul too the Ephesians. Translated out of French into English by Arthur GoldingThe sermons of M. Iohn Caluin, vpon the Epistle of S. Paule too the Ephesians. Translated out of French into English by Arthur Golding
London: printed by Thomas Dawson for Lucas Harison, 1577
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The eight Sermon upon the first Chapter.
The eight Sermon vpon the first Chapter.
19. And that you may know what the excellent greatness of his power is towards us believers, according too 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 too 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 too come. 22. And hath put all things under the feet of him, and set him over all things, too be the head of the Church, 23. Which is the body of him which filleth all in all.
19. And that you may knovv vvhat the excellent greatnesse of his povver is tovvardes vs beleeuers, according too the vvorking of the myghtinesse of his strength, 20. VVhich he vttered in Iesus Christ vvhen he raised him from the dead, and made him too sit at his ryght hand in the heauenly places. 21. Aboue all principalitie, and myghtinesse, and povver, and Lordship, and aboue all names that are named, not onely in this vvorld, but also in that vvhich is too come. 22. And hath put all things vnder the feete of him, and set him ouer all things, too bee the head of the Church, 23. VVhich is the body of him vvhich filleth all in all.
I Began too tell you this morning, how God hath sufficiently declared unto 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 too be wished. And therefore that although there be many things blame worthy in us, yea and that we find nothing but frailty in our selves: yet we shall have a sure and substantial stud too lean unto, in that our Lord Jesus Christ calleth us too him, and telleth us that the things which he hath received of God his father, are common too us, and that although we enjoy them not as yet too the full, yet we cannot be disappointed of them. Too be short, I told you also that our Lord Jesus Christ is set at the right hand of God his father, too the end that we might be sure that all things are under his hand, & that he rules the whole world, and that all good things are of him, and he is able too disappoint all annoyances, insomuch that if we be under his protection, we may defy the devil and all our enemies.
I Began too tell you this morning, howe God hath sufficiently declared vntoo vs, that if we haue and possesse his only sonne Iesus Christ, wee haue the full perfection of all good things, so as if wee cast our eye vppon him, wee may see all that is too bee wished. And therefore that although there bee many thinges blame woorthy in vs, yea and that we fynd nothing but frayltie in our selues: yit wee shall haue a sure and substantiall stud too leane vntoo, in that our Lord Iesus Christ calleth vs too him, and telleth vs that the things which he hath receyued of God his father, are common too vs, and that although wee inioy them not as yit too the full, yit wee cannot bee disappoynted of them. Too bee short, I told you also that our Lord Iesus Christ is set at the ryght hand of God his father, too the ende that wee myght bee sure that all things are vnder his hand, & that he rules the whole world, and that all good things are of him, and he is able too disappoynt all anoyances, insomuch that if we be vnder his protection, wee may defye the diuell and all our enemyes.
And now too the intent we should learn too content our selves the better with Jesus Christ alone, and not wander here and there as we ⟨p. 53⟩be wont too do: S. Paul addeth expressly, that he was set above all mightiness, sovereignty, principality, and power. No doubt but that he meaneth the Angels: howbeit he hath used this manner of speech, to hold us the better too our Lord Jesus Christ, that no fancy might turn us from him: as if he should say, although God have imparted some portion of his glory, dignity, and power among the Angels: yet doth it no whit diminish, that which he hath given too Jesus Christ: and therefore, we shall find in him all things that are needful, so as we need not too gad here and there for them, neither is it lawful too join any companion with him, because all preeminence, and whatsoever else may be thought or devised too be most noble and excellent, is there, that is too say, in our Lord Jesus Christ, and he (only) is too be sought unto, as Paul himself sayeth also in the first too the Colossians. For it is not now alate that the world hath sought occasion too turn away from our Lord Jesus Christ, under colour of seeking too the Angels of heaven. We see how Gods creatures are always drawn too some superstition, and men make Idols of them, because God executeth his sovereignty by the Angels,1 and they be as it were his hands, his officers, and his instruments. That is the cause why men think them selves too have done much in betaking themselves too S. Michael,2 or too S. Gabriel, or too I wot not whom else. For (as I said) it is not a vice newly devised: the devil who is the father and author of lying, hath entangled men at all times with such fancies, yea and even the Christians have followed the example of the heathen mens doings in that behalf. For the heathen men have always surmised the Angels too be as half gods, and thought too have them as their mediators, whereby too come unto 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 too be builded upon the earth even in S. Pauls time.
And now too the intent wee should lerne too content our selues the better with Iesus Christ alone, and not wander heere and there as we ⟨p. 53⟩be woont too doo: S. Paule addeth expresly, that he vvas set aboue all myghtinesse, souereintie, principalitie, and povver. No dout but that he meaneth the Angells: howbeit he hath vsed this maner of speeche, to hold vs the better too our Lord Iesus Christ, that no fancy myght turne vs from him: as if he should say, although God haue imparted some portion of his glorie, dignitie, and power among the Angells: yit dooth it no whit diminish, that which he hath giuen too Iesus Christ: and therefore, wee shall fynd in him all things that are needfull, so as wee neede not too gad heere and there for them, nother is it lawfull too ioyne any companion with him, bycause all preeminence, and whatsoeuer else may bee thought or deuyzed too bee moste noble and excellent, is there, that is too say, in our Lord Iesus Christ, and he (only) is too bee sought vntoo, as Paule himselfe sayeth also in the first too the Colossians. For it is not now alate that the world hath sought occasion too turne away from our Lord Iesus Christ, vnder colour of seeking too the Angells of heauen. Wee see how Gods creatures are alwayes drawen too some superstition, and men make Idolls of them, bycause God executeth his souereintie by the Angells,1 and they be as it were his handes, his officers, and his instrumentes. That is the cause why men think them selues too haue doone much in betaking themselues too S. Michaell,2 or too S. Gabriell, or too I wote not whom else. For (as I sayd) it is not a vyce newly deuyzed: the diuell who is the father and author of lying, hath intangled men at all tymes with such fancies, yea and euen the Christians haue folowed the example of the heathen mens doings in that behalfe. For the heathen men haue alwayes surmized the Angells too bee as halfe goddes, and thought too haue them as their mediators, wherby too come vntoo God, bycause they were not woorthie of themselues. And euen after the same maner, talk the Papistes at this day. Now, the selfsame abhominations began too be buylded vppon the earth euen in S. Paules tyme.
And for that cause he showeth that it is not lawful too match any thing with Jesus Christ, but that although the Angels •ee magnified, and be called virtues, powers, Lordships, and dominations, and men give them what other titles they li•t: yet must they stoop and be inferior too the head, and the chief dignity must be reserved too Gods son,1 because that all knees must bow before him,2 not only of worldly creatures, but also of heavenly. We see then that the cause of S.3 Pauls packing together of so many words in ⟨image 70⟩this place too express the Angels withal, is that we should the better be held too our Lord Jesus Christ, and rest wholly upon him, without wandering one way or other, under pretence 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 unto 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 unto him by God his father: For we have no mind too repose our selves upon him, except we know too what end he is come. But the Papists have on the one side imagined themselves too be separated from our Lord Jesus Christ, not knowing that he is become our brother, too the end we should repair familiarly unto 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 behoveth it us too mark well these sayings, that we be made all one, & 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 unto him, and that he must be set up on high for every man too look at, and that we must not wilfully put blyndfoldings before our eyes, but take away all impediment, that his glory be not in any wise dimmed. The very mean then to overcome all lets that Satan shall cast in our way too stop us from coming too Jesus Christ, is too consider that there is no dignity or worthiness in the whole world, neither above nor beneath, which is not made too stop, too the end we should all of us be joined unto him, with one accord.
And for that cause he sheweth that it is not lawfull too match any thing with Iesus Christ, but that although the Angells •ee magnifyed, and bee called vertewes, powers, Lordshippes, and dominations, and men giue them what other tytles they li•t: yit must they stoope and bee inferiour too the head, and the cheefe dignitie must bee reserued too Gods sonne,1 bycause that all knees must bow before him,2 not only of worldly creatures, but also of heauenly. Wee see then that the cause of S.3 Paules packing toogither of so manie woordes in ⟨image 70⟩this place too expresse the Angells withall, is that wee should the better bee hilde too our Lord Iesus Christ, and rest wholly vppon him, without wandering one way or other, vnder pretence that the Angells haue excellent and noble giftes. And so wee see and may gather vpon this streyne, that all the dotage of the popedomme in imagining of Patrons, Aduocates, and mediators vntoo God, sprang vp euery whit of it of none other cause, than for want of knowing of our Lord Iesus Christ, and of the things giuen vntoo him by God his father: For wee haue no mynd too repoze our selues vppon him, except wee know too what ende he is come. But the Papistes haue on the one syde imagined themselues too bee separated from our Lord Iesus Christ, not knowing that he is become our brother, too the end wee should repayre familiarly vntoo him: and on the other syde they haue 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 behoueth it vs too marke wel these sayings, that we be made al one, & gathered togither into one body with the Angells of heauen, and with the holy fathers that lyued vnder the Lawe, and that wee and all the Prophetes, Apostles, and Martirs, must with one common accord glorify our commō head Iesus Christ, and resort vntoo him, and that he must bee set vp on hye for euery man too looke at, and that wee must not wilfully put blyndfoldings before our eyes, but take away all impediment, that his glorye be not in any wyse dimmed. The very meane then to ouercome all lets that Satan shall cast in our way too stop vs from comming too Iesus Christ, is too consider that there is no dignitie or worthinesse in the whole world, neyther aboue nor beneath, which is not made too stope, too the end wee should all of vs bee ioyned vntoo him, with one accord.
- 1Isaiah. 45. d. 23.Esai. 45. d. 23.
- 2Rom. 14. b. 11.
- 3Phil. 2. b. 10.
Thus you see in effect what we have too gather upon this text.
Thus you see in effect what wee haue too gather vpon this text.
True it is that by those words, we be done too understand also, that God distributeth offices among his Angels as pleaseth him, so as one hath a greater charge than another. Yet notwithstanding it is not in our power too know how the case standeth with them. Let us be contented too know it according too the measure of our faith, and only give ear too Gods word, and in all soberness learn of him, without giving bridle too our own fond curiosity, as a number do, whom we see disputing finely of the Angels, as though every of them would be marshal of Gods house, too place every of the Angels according too his degree. For there is not a more devilish malapertness, ⟨p. 54⟩than too babble in that sort of Gods secrets, further than God hath made us privy too them by his word. Therefore let us hold our selves contented, that the Angels (how noble so ever they be) are ordained too be the ministers of our welfare, by means of Jesus Christ. And whensoever we intend too have the familiarity (or acquaintance and help) of them: Let us not do as the Papists do, which have their peculiar prayers too make unto them: but let us repair too 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 employeth them too do us service. And why doth he so? It is not for that we be worthy of it: but because he hath gathered us all together under Jesus Christ. That therefore is the very bond of concord and brotherhood between us and the Angels.
Trew it is that by those wordes, wee be doone too vndestrand also, that God distributeth offices among his Angels as pleaseth him, so as one hath a greater charge than another. Yit notwithstanding it is not in our power too knowe how the case standeth with them. Let vs bee contented too knowe it according too the measure of our fayth, and onely giue eare too Gods woord, and in all sobernesse learne of him, without giuing brydle too our owne fond curiositie, as a number doo, whom wee see disputing finely of the Angels, as though euery of them would bee marshal of Gods house, too place euery of the Angels according too his degree. For there is not a more diuilish malapertnesse, ⟨p. 54⟩than too babble in that sort of Gods secrets, further than God hath made vs priuie too them by his woord. Therefore let vs hold our selues contented, that the Angels (how noble so euer they bee) are ordeyned too be the ministers of our welfare, by meanes of Iesus Christ. And whensoeuer wee intend too haue the familiaritie (or acquintance and helpe) of them: Let vs not doo as the Papists doo, which haue their peculiar prayers too make vnto them: but let vs repayre too Iesus Christ: for by that meanes shal all things become common betweene them and vs. When hauing spoken of the Churche, wee say, I beleeue the communion of Saincts: it is certeyne that the Angels are comprehended therin, seeing that God imployeth them too doo vs seruice. And why doth he so? It is not for that wee bee worthye of it: but bycause he hath gathered vs all toogither vnder Iesus Christ. That therefore is the verye bond of concorde and brotherhood betweene vs and the Angels.
Now hereupon S. Paul addeth, that Jesus Christ hath obtained a name, (that is too say, a majesty) which is above all names, as well in heaven as in earth. Here S. Paul showeth us briefly, that all our wisdom is to know the benefits that are brought unto 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,1 that there is none other name given under heaven, whereby we must be saved. For (as I told you this morning) inasmuch as God is incomprehensible, and dwelleth in light which we cannot approach unto,2 (as S. Paul termeth it:) Jesus Christ must as it were step in betwixt him and us, too the end we may press boldly unto him, and know that he is not far distant, nor far separated from us, wherefore 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.3 It is said herewithall,4 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,5 so as there we find whatsoever is expedient and requisite for our salvation.6 It is said that we ought too glory in our knowing of the only one God: but yet that is accomplished in the person of our Lord Jesus Christ, because that when men go about too seek God, they enter into a terrible maze, unless Jesus Christ be their way and leader. Thus we see now whereat S. Paul aimed.
Now hereupon S. Paule addeth, that Iesus Christ hath obteyned a name, (that is too say, a maiestie) which is aboue al names, as vvell in heauen as in earth. Here S. Paule sheweth vs briefly, that all our wisdome is to know the benefits that are brought vnto vs by the sonne of God, and which wee possesse in him alone, so our fayth bee settled wholy vppon him, according as it is sayd in the Acts of the Apostles,1 that there is none other name giuen vnder heauen, whereby wee must bee saued. For (as I told you this morning) inasmuch as God is incomprehensible, and dwelleth in light which wee cannot approche vntoo,2 (as S. Paule termeth it:) Iesus Christ must as it were step in betwixte him and vs, too the end wee may preace boldly vntoo him, and know that he is not far distant, nor farre separated from vs, wherfore let vs marke that whereas here is mention made of Name: it is bycause God wilbee knowen in the person of his onely sonne.3 It is sayd herewithall,4 that there are not manie Godheads. As touching the essence or being, wee haue but onely one God: and yit in Iesus Christ wee haue the liuely and expresse image of the father,5 so as ther wee finde whatsoeuer is expedient and requisite for our saluation.6 It is said that wee ought too glorye in our knowing of the onely one God: but yit that is accomplished in the person of our Lord Iesus Christ, bycause that when men go about too seeke God, they enter intoo a terrible maze, vnlesse Iesus Christ bee their way and leader. Thus wee see now whereat S. Paule amed.
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 too the Corinthians. For there he sayeth, that at the latter day when the world shall be judged, our Lord Jesus Christ shall yield up the kingdom too God his father, of whom he holdeth it: and here he sayeth, that Christ is stablished in all authority, yea even for the world too come. But these two agree very well. For whereas he sayeth, that Jesus Christ hath 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 Gods lieutenant, that is, because we could not be in rest, except we knew that God hath his hand stretched out too succour us at our need: and we perceive that the better in Jesus Christ, inasmuch as he is come near unto us, and is become our brother. God than doth not so reign by the mean of Jesus Christ, that he should give over his own office, and sit idle in heaven himself: it were a lewd dotage too think so. And truly we see how our Lord Jesus Christ speaketh thereof in the fifteenth of S. John: my father and I (sayeth he) have always our hand at work. There he showeth that the ordaining of him too be ruler of the world, was not too the end that the father should in the mean while sit unoccupied in heaven: but it is said so in respect of us, too the intent that we should not doubt but that God is continually near at hand too us, when we seek him in faith. At the latter day, and after the judgement, we shall have new eyes, as saith S. John. And for as much as we shall be like unto God,1 and be transfigured into his glory, we shall see him as he is: which thing we can not do now, because we have too dull wits. Wherefore it is enough for us now,2 that we behold him as in a glass, and darkly (as saith S. Paul) and that we know him in part. You see then, that the yielding up of the kingdom by our Lord Jesus Christ unto God his father, is that we shall behold Gods majesty and substance which is incomprehensible too us as now.
And it is added also, that the same is not onely for this worlde, but also for the other: wherby is ment, that the knoweledge which wee haue of Iesus Christ, will suffize vs for the heauenly lyfe. Nowe it should seeme at the first blush, that there is some contrarietie beetweene this Text, and that which is sayd in the fifteenth Chapter of the first Epistle too the Corinthians. For there he sayeth, that at the latter day when the worlde shalbee iudged, our Lord Iesus Christ shall yeeld vp the kingdome too God his father, of whom he holdeth it: and here he sayeth, that Christ is stab•ished in all aucthoritie, yea euen for the worlde too come. But these twoo agree very well. For wheras he sayeth, that Iesus Christ hath a name aboue al names, and that he is the image of God his father: that is bycause of our rudenesse and infirmitie, according also as when he is called Gods liuetenant, that is, bycause we could not bee in rest, except wee knewe that God hath his hand stretched out too succour vs at our neede: and wee perceiue that the better in Iesus Christ, inasmuch as he is come neere vntoo vs, and is become our brother. God than dooth not so reigne by the meane of Iesus Christ, that he shoulde giue ouer his owne offyce, and sit ydle in heauen himselfe: it were a leawd dotage too thinke so. And truly wee see how our Lord Iesus Christ speaketh therof in the fifteenth of S. Iohn: my father and I (sayeth he) haue alwayes our hand at woorke. There he sheweth that the ordeyning of him too bee ruler of the worlde, was not too the ende that the father should in the meane whyle sit vnoccupied in heauen: but it is saide so in respecte of vs, too the intent that we should not doubt but that God is continually neare at hand too vs, when wee seeke hym in faith. At the latter day, and after the iudgement, wee shall haue new eyes, as saith S. Iohn. And for as much as wee shall bee like vntoo God,1 and be transfigured intoo his glory, wee shall see hym as he is: whiche thing wee can not doo now, bicause wee haue too dull wits. Wherefore it is ynough for vs nowe,2 that wee behold hym as in a glasse, and darkely (as saith S. Paule) and that wee knowe hym in part. You see then, that the yeelding vp of the kingdome by our Lord Iesus Christ vntoo God his father, is that wee shal behold Gods maiestie and substance which is incomprehensible too vs as nowe.
- 1•. John. 3. •. 2.•. Iohn. 3. •. 2.
- 21. Cor. 13. •. 12.
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 wherewith we be compassed about as now. And yet for all this, it is not meant that Jesus Christ ⟨p. 55⟩shall be abased: for he shall be then much better in his perfection, according as it is said in the third too the Colossians, that our life is hid in God with Jesus Christ, and that when Jesus Christ appeareth, then shall our life be discovered likewise. Too be short, when we be come too the sovereign bliss, that is purchased for us, then shall we have the thing that lieth as yet but in hope, & Jesus Christ shall gather all things too him self, so as we shall be then partakers of his glory, every man according too his own degree and measure. Thus ye see how these two Texts agree very well: namely (that God hath 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 be not able too conceive as now, because we be fleshly. Also we shall perceive, that whereas Jesus Christ is appeared unto us a mortal man, he hath bin so glorified in his humane nature, that in very deed he is God, of one self same substance with his father. This (say I) 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 too the end that his advancement should serve too our everlasting salvation. And therefore in the .ix. of Isaiah he is called the father of the world too come, too the end we might know, not only that he is given unto 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 too him already. Thus ye see why S. Paul hath purposely made express mention of the world too come.
For wee shal haue our nature changed, and wee shalbe newe fashioned in the heauenly glory, and we shal be quite and cleane rid of al the corruption wherewith wee be compassed about as now. And yit for al this, it is not ment that Iesus Christ ⟨p. 55⟩shalbe abaced: for hee shalbe then muche better in his perfection, according as it is said in the third too the Colossians, that our life is hyd in God with Iesus Christ, and that when Iesus Christ appeareth, thē shal our life bee discouered likewise. Too be short, when wee be come too the souerein blisse, that is purchaced for vs, then shal wee haue the thing that lieth as yit but in hope, & Iesus Christ shal gather al things too hym selfe, so as wee shal be then partakers of his glory, euery man according too his owne degree and measure. Thus yee see how these two Textes agree very wel: namely (that God hath giuen Christe a name aboue all names, and also) that he shal yeeld vp the kingdome to God the Father. And why? for wee shal then see his heauenly maiestie, which we bee not able too conceiue as now, bicause wee be fleshly. Also wee shal perceiue, that wheras Iesus Christ is appeared vntoo vs a mortal man, he hath bin so glorifyed in his humane nature, that in very deede he is God, of one selfe same substance with his father. This (say I) shalbe fully knowen then, wheras nowe wee haue but a litle shadow of it. Furthermore, let vs learne, that when Iesus Christ was exalted by God his father, it was too the ende that his aduancement should serue too our euerlasting saluation. And therefore in the .ix. of Esay he is called the father of the worlde too come, too the end wee might knowe, not only that he is giuen vntoo vs for this transitory life, but also that the substance of the faith which is grounded in hym, is in heauen, and that there wee shall feele the fruite of the thing that is now hidden, and which wee taste as yit but in part, and that wee shal enter intoo full possession of all the goodes that are giuen too hym already. Thus yee see why S. Paule hath purposely made expresse mention of the world too come.
He addeth immediately, that God hath 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 too show, that what soever thing we have need of, if we can resort too our Lord Jesus Christ, he is able too succour us, for he hath wherewith too do it. Yea and we must mark well how it is said in the eight Psalm, that God hath care of all things, yea even unto the sheep, too the birds of the air, and too the fishes of the sea. Too be short, all creatures are put under his feet. And too what end? For the holy Ghost meant too draw us thereby, as little babes, and to show that the spiritual benefits (which we ought too have in greatest estimation) are communicated ⟨image 72⟩too us by our Lord Jesus Christ. His saying then is, that we might not eat one bit of bread, save in respect that we be members of Jesus Christ. For it is all one as if he intended too train us up higher by an Apcie, in as much as all things are given too our Lord Jesus Christ, with condition, that if we be members of his body in deed, all things that he hath, do belong unto us, and that if we separate not our selves from him, he will hereafter make us partakers of far higher and excellenter goods: that is too wit, that we shall be named Gods children, and be taken so too be, and become the temples of his holy Ghost. And what a thing is that? What a thing is it, that we may come freely unto him, and call upon him boldly, as our father? What a thing is it too be enriched again with the gifts that we were bereft of by the sin of Adam? What a thing is it too be matched in fellowship with the Angels, in stead of being under the tyranny of Satan, and under the thraldom of sin? Howe can we have these so high and noble things, sith we can not 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 whereat S. Paul aimed, in saying that all things are made subject too our Lord Jesus Christ. So then let us learn now too give God thanks in the name of his only son our lord Jesus Christ, whom he hath sent, not only too feed and nourish our bodies, but also too be food too our souls, that they may live everlastingly.
He addeth immediately, that God hath put all thinges vnder his feete, and made hym head of the Church aboue all thinges. His speaking here of the subiection of the whole worlde, is too shewe, that what soeuer thing wee haue neede of, if wee can resort too our Lorde Iesus Christ, he is able too succour vs, for he hath wherewith too doo it. Yea and wee must marke well how it is sayd in the eyght Psalme, that God hath care of all thinges, yea euen vntoo the sheepe, too the byrdes of the ayre, and too the fishes of the sea. Too bee short, al creatures are put vnder his feete. And too what end? For the holy Ghost ment too drawe vs therby, as litle babes, and to shew that the spiritual benefites (which wee ought too haue in greatest estimation) are communicated ⟨image 72⟩too vs by our Lord Iesus Christ. His saying then is, that wee might not eate one byt of bread, saue in respect that wee bee members of Iesus Christ. For it is all one as if he intended too traine vs vp higher by an Apcie, in as much as all thinges are giuen too our Lord Iesus Christ, with condition, that if wee bee members of his body in deede, al things that he hath, doo belong vntoo vs, and that if wee separate not our selues from him, he wyl hereafter make vs partakers of farre higher and excellenter goodes: that is too wit, that we shalbe named Gods chyldren, and bee taken so too bee, and become the temples of his holy Ghost. And what a thing is that? What a thing is it, that wee may come freely vntoo hym, and cal vppon hym boldly, as our father? What a thing is it too bee inriched ageine with the giftes that wee were bereft of by the sinne of Adam? What a thing is it too bee matched in felowship with the Angels, in stead of being vnder the tyrannie of Satan, and vnder the thraldome of sinne? Howe can wee haue these so high and noble thinges, sith wee can not clayme so much as a morsel of bread as our owne, without theft, sauyng in that wee be members of our Lord Iesus Christ. Now then wee see whereat S. Paule amed, in saying that all things are made subiect too our Lorde Iesus Christ. So then let vs learne now too giue God thankes in the name of his onely sonne our lord Iesus Christ, whom he hath sent, not onely too feede and nourishe our bodyes, but also too bee foode too our soules, that they may lyue euerlastingly.
And by that mean let us learn too inure our selves, to acknowledge that our Lord Jesus Christ hath wherewith too succour all our necessities. Then if the devil make so violent assault upon us, as we may be afraid of utter quailing: let us understand that our lord Jesus Christ hath an invincible fortress wherewith too defend us against him, and armies wherewith too make us invincible in all battles. Therefore when we be weak, let us resort too his strength: when we want any grace, let us desire him too give us what he thinketh necessary: when our enemies play the mad beasts, and it seemeth that we should be quite and clean swallowed up as it were in gulfs, let us beseech our lord Jesus Christ too hold us under his protection, and too hold Satan as it were chained with all his upholders, so as he suffer us not too be overcome of of them. Ye 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, too the end he should give us what soever he knoweth ⟨p. 56⟩too be for our behoof, and that we also should learn too seek all things at his hand, and that when he seeth our enemies have the advantage of us, he should repress them, as he well can.
And by that meane let vs learne too inure our selues, to acknowledge that our Lorde Iesus Christ hath wherwith too succour al our necessities. Then if the diuell make so violent assault vpon vs, as we may be afrayde of vtter quayling: let vs vnderstand that our lord Iesus Christ hath an inuincible fortresse wherwith too defend vs ageinst hym, and armyes wherewith too make vs inuincible in al battels. Therfore when wee bee weake, let vs resort too his strength: when wee want any grace, let vs desyre him too giue vs what he thinketh necessary: when our enemyes play the mad beastes, and it seemeth that wee shoulde be quite and cleane swallowed vp as it were in gulfes, let vs beseech our lord Iesus Christ too hold vs vnder his protection, and too hold Satan as it were chayned with al his vpholders, so as he suffer vs not too be ouercomme of of them. Yee see then how all thinges were made subiect to our lord Iesus Christ, not for his owne vse: (for what neede had he of them?) but for our sakes, too the end he should giue vs what soeuer he knoweth ⟨p. 56⟩too bee for our behoofe, and that wee also shoulde learne too seeke all thinges at his hand, and that when he seeth our enemyes haue the aduantage of vs, he should represse them, as he wel can.
Furthermore, whereas S. Paul sayeth here, that he was ordained head in the Church (or over the Church) in all things: it is a continuing in his matter, too bring us wholly too Jesus Christ. As if he should say, It is true that Gods gracious gifts are dealt abroad, yea and that the Angels and mortal men also may be ministers of them unto us: but yet howsoever the case stand, we must always resort too the wellhead. The veins that are dispersed throughout the whole body, may well give strength too every part, for they be as it were the Conduit pipes of the blood: but yet howsoever the world go, 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 ascend not up too give nourishment too every branch and leaf: all the nourishment cometh of 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 meet that that should prejudice the root therefore? (No surely:) no more than the members of a mans body ought too prejudice the head▪ though every member do his duty. Here S. Paul sayeth that our Lord Jesus Christ was given to the Church to be her head above all things, as if he should say, it behoveth us all too resort unto him. In this case there is neither S. Paul, nor S. Peter, nor the virgin Mary, nor S. Michael that have ought of their own. For they are all needy & hungry, saving so far forth as Jesus Christ filleth them: & therefore all of them, as well che great as the small, must be fain to draw out of his plenty. And that is the cause why that in the selfsame text which I alleged out of the first to the Colossians,1 S. Paul sayeth, it pleased God the father that all plenty or fullness should dwell in him. For the title of Head is not alonely a style of fleeting honour: but it serveth too express the power of our Lord Jesus Christ so much the better. Therefore like as a (natural) head not only hath superiority and preeminence above the whole body, but also yieldeth nourishment too the whole, and keepeth 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.
Furthermore, wheras S. Paule sayeth heere, that he was ordeyned head in the Church (or ouer the Church) in all thinges: it is a continuing in his matter, too bring vs wholly too Iesus Christ. As if he should say, It is trew that Gods gracious giftes are delt abrode, yea and that the Angelles and mortall men also may bee ministers of them vntoo vs: but yit howsoeuer the cace stand, we must alwayes resort too the welhead. The veynes that are dispersed throughout the whole bodie, may well giue strength too euery part, for they bee as it were the Cunditpypes of the blud: but yit howsoeuer the world go, the brayne must alwayes be the welspring of lyfe. It is wel to be seen, that in a tree the sap is spred throughout: and yit notwithstading albeeit that the roote ascende not vp too giue nurrishment too euery braunche and leafe: all the nurrishment commeth of the roote. And if any man woold say, that the whole tree is maynteyned alyue by any one braūch: the cleane contrary is seene. It is trew that a great bough may well giue nurrishment to the braunches and twigges that are about it: but is it meete that that should preiudice the roote therfore? (No surely:) no more than the members of a mans body ought too preiudice the heade▪ though euery member doo his dewty. Here S. Paule sayeth that our Lord Iesus Christ was giuen to the Churche to be hir heade aboue all thinges, as if he should say, it behoueth vs all too resort vntoo him. In this cace ther is nother S. Paule, nor S. Peter, nor the virgin Mary, nor S. Michaell that haue ought of their owne. For they are all needie & hungery, sauing so farforth as Iesus Christ filleth them: & therfore al of thē, as well che great as the small, must be fayne to draw out of his plentie. And that is the cause why that in the selfsame text which I alledged out of the first to the Colossians,1 S. Paule sayeth, it pleased God the father that all plentie or fulnesse should dwell in him. For the tytle of Head is not alonely a style of fleeting honour: but it serueth too expresse the power of our Lord Iesus Christ so much the better. Therefore lyke as a (naturall) head not onely hath superioritie and preeminence aboue the whole body, but also yeeldeth nurrishment too the whole, and keepeth the man alyue: euen so is it betweene our Lord Iesus Christ and vs, in so much that all should go to wrecke, if wee depended not vppon him.
- 1Colos. 1. c. 19.
Although (say I) it seem that we ⟨image 73⟩have received right excellent gifts at Gods hand already: yet notwithstanding all is but wind and smoke, unless we hold out in the union of our Lord Jesus Christ. Herewithall it behoveth us too note also, that inasmuch as Christ is called a head, it is meet that all others should obey him, and that we should yield unto his doctrine, that he may rule all things as the head ruleth all the rest of a mans body. For the feet go, and the hands stir, and too be short, there is no part which is not willing and forward too do whatsoever 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 too mark in this text, first that our salvation doth so depend upon Jesus Christ, that there are neither Angels nor men, how holy soever they be, which have not need too receive at his hand, the things that they want in themselves. And therefore when we stand in need of any thing 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 too S. Peter, nor too S. Paul, but we must go straight to our Lord Jesus Christ. Mark that for one point.
Although (say I) it seeme that wee ⟨image 73⟩haue receiued ryght excellent giftes at Gods hande already: yit notwithstanding all is but wynde and smoke, vnlesse wee holde out in the vnion of our Lord Iesus Christ. Herewithall it behoueth vs too note also, that inasmuch as Christ is called a heade, it is meete that all others should obey him, and that wee should yeelde vntoo his doctrine, that he may rule all things as the head ruleth all the rest of a mannes body. For the feete go, and the handes stirre, and too bee short, there is no part which is not willing and forewarde too doo whatsoeuer the head shall appoynt it. The lyke must bee doone in the Church: Iesus Christ must rule, and all men must quietly obey him. And so we haue too marke in this text, first that our saluation dooth so depend vppon Iesus Christ, that there are nother Angells nor men, how holy soeuer they bee, which haue not neede too receyue at his hand, the thinges that they want in themselues. And therefore when wee stand in neede of any thing that is requisite, eyther for the present lyfe, or for the heauenly lyfe, eyther for our bodyes, or for our soules: there is no running too S. Peter, nor too S. Paule, but wee must go streyght to our Lord Iesus Christ. Marke that for one poynt.
Secondly also let us learn too suffer our selves too be ruled, and too be held in awe by the hand of our Lord Jesus Christ, that thereby we may show our selves too be true members of his body. And he cannot be our head, but he must needs therewithal be our Shepherd too, and have all authority over us. But like as I told you that the devil hath laboured too deface the glory of Gods only son, under the pretence of Angels: so on the other side, he hath sent us an idol into the world, too be a bar in our way, that Jesus Christ might be as it were separated from us. For the Pope is not ashamed too spew out this blasphemy, that the Church should be but a headless body, if he himself reigned not over it, ne 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 hath no more too do here, but ought too hold him contented with heaven, and let his successor alone too 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 doth it stand us on hand too bear well this Text in mind, wherein S. Paul sayeth, that Jesus Christ is appointed too be head of the Church above all things. It is true that the Pope will affirm himself too be but as ⟨p. 57⟩an underhead, and therefore that Jesus Christ is not thrust out of his place. But let us look back too that which I have touched already: which is, that Jesus Christ will have no imaginative title, but will have his power reserved unto him, which belongeth unto him. For a head requireth not only too be set highest: but also too have all men too receive all things from him: and it behoveth us all too understand, and that he is the very root of our life, and the fountain from whence it behoveth us too draw, notwithstanding that he send forth his spiritual benefits and goods among us, by such channels or pundits, as he thinks good. Thus ye see what we have yet further briefly too bear in mind.
Secondly also let vs lerne too suffer our selues too bee ruled, and too bee hild in awe by the hand of our Lord Iesus Christ, that therby wee may shewe our selues too bee trew members of his bodie. And he cannot bee our head, but he must needes therwithall bee our Shepherd too, and haue all authoritie ouer vs. But lyke as I told you that the diuell hath labored too deface the glorie of Gods only sonne, vnder the pretence of Angells: so on the othersyde, he hath sent vs an ydole intoo the world, too bee a barre in our way, that Iesus Christ myght bee as it were separated from vs. For the Pope is not ashamed too spew out this blasphemie, that the Chruch should bee but a headlesse bodie, if he himselfe reygned not ouer it, ne had the vniuersall dominion of it, so as euery man looked at him, and his seate were aboue the whole world. And that is as much as if he should say, that Iesus Christ hath no more too doo here, but ought too hold him contented with heauen, and let his successor alone too rule in his stead. But herein wee see how he •uershoots himselfe, to abolishe the whole souereintie of the sonne of God. So much the more therefore doth it stand vs on hand too beare well this Text in mynd, wherein S. Paule sayeth, that Iesus Christ is appoynted too bee head of the Churche aboue all things. It is trew that the Pope will affirme himselfe too bee but as ⟨p. 57⟩an vnderhead, and therefore that Iesus Christ is not thrust out of his place. But let vs looke backe too that which I haue touched alreadie: which is, that Iesus Christ will haue no imaginatiue title, but will haue his power reserued vntoo him, which belongeth vntoo him. For a head requireth not onely too bee set hyghest: but also too haue all men too receyue all things from him: and it behoueth vs all too vnderstand, and that he is the very roote of our life, and the fountayne from whence it behoueth vs too draw, notwithstanding that he send foorth his spirituall benefits and goods among vs, by such chanels or •undits, as he thinks good. Thus yee see what wee haue yit further briefly too beare in mynd.