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15. As for that which the apostle says, "And when all things
shall be subdued unto Him, then shall the Son also Himself be
subject unto Him that put all things under Him:" either the text has
been so turned, lest any one should think that the "fashion" of
Christ, which He took according to the human creature, was to be
transformed hereafter into the Divinity, or (to express it more
precisely) the Godhead itself, who is not a creature, but is the
unity of the Trinity, a nature incorporeal, and unchangeable, and
consubstantial, and co-eternal with itself; or if any one contends,
as some have thought, that the text, "Then shall the Son also
Himself be subject unto Him that put all things under Him," is so
turned in order that one may believe that very "subjection" to be a
change and conversion hereafter of the creature into the substance or
essence itself of the Creator, that is, that that which had been the
substance of a creature shall become the substance of the Creator;
such an one at any rate admits this, of which in truth there is no
possible doubt, that this had not yet taken place, when the Lord
said, "My Father is greater than I." For He said this not only
before He ascended into heaven, but also before He had suffered, and
had risen from the dead. But they who think that the human nature in
Him is to be changed and converted into the substance of the Godhead,
and that it was so said, "Then shall the Son also Himself be
subject unto Him that put all things under Him," as if to say,
Then also the Son of man Himself, and the human nature taken by the
Word of God, shall be changed into the nature of Him who put all
things under Him, must also think that this will then take place,
when, after the day of judgment, "He shall have delivered up the
kingdom to God, even the Father." And hence even still, according
to this opinion, the Father is greater than that form of a servant
which was taken of the Virgin.
But if some affirm even further, that the man Christ Jesus has
already been changed into the substance of God, at least they cannot
deny that the human nature still remained, when He said before His
passion, "For my Father is greater than I;" whence there is no
question that it was said in this sense, that the Father is greater
than the form of a servant, to whom in the form of God the Son is
equal. Nor let any one, hearing what the apostle says, "But when
He saith all things are put under Him, it is manifest that He is
excepted which did put all things under Him," think the words, that
He hath put all things under the Son, to be so understood of the
Father, as that He should not think that the Son Himself put all
things under Himself. For this the apostle plainly declares, when he
says to the Philippians, "For our conversation is in heaven; from
whence also we look for the Saviour, the Lord Jesus Christ: who
shall change our vile body, that it may be fashioned like unto His
glorious body, according to the working whereby He is able even to
subdue all things unto Himself." For the working of the Father and
of the Son is indivisible. Otherwise, neither hath the Father
Himself put all things under Himself, but the Son hath put all
things under Him, who delivers the kingdom to Him, and puts down all
rule and all authority and power. For these words are spoken of the
Son: "When He shall have delivered up," says the apostle, "the
kingdom to God, even the Father; when He shall have put down all
rule, and all authority, and all power." For the same that puts
down, also makes subject.
16. Neither may we think that Christ shall so give up the kingdom
to God, even the Father, as that He shall take it away from
Himself. For some vain talkers have thought even this. For when it
is said, "He shall have delivered up the kingdom to God, even the
Father," He Himself is not excluded; cause He is one God
together with the Father. But that word "until" deceives those who
are careless readers of the divine Scriptures, but eager for
controversies. For the text continues, "For He must reign, until
He hath put all enemies under His feet;" as though, when He had so
put them, He would no more reign. Neither do they perceive that this
is said in the same way as that other text, "His heart is
established: He shall not be afraid, until He see His desire upon
His enemies." For He will not then be afraid when He has seen it.
What then means, "When He shall have delivered up the kingdom to
God, even the Father," as though God and the Father has not the
kingdom now? But because He is hereafter to bring all the just, over
whom now, living by faith, the Mediator between God and men, the
man Christ Jesus, reigns, to that sight which the same apostle calls
"face to face;" therefore the words, "When He shall have
delivered up the kingdom to God, even the Father," are as much as
to say, When He shall have brought believers to the contemplation of
God, even the Father. For He says, "All things are delivered
unto me of my Father: and no man knoweth the Son, but the Father;
neither knoweth any man the Father, save the Son, and he to
whomsoever the Son will reveal Him." The Father will then be
revealed by the Son, "when He shall have put down all rule, and all
authority, and all power;" that is, in such wise that there shall be
no more need of any economy of similitudes, by means of angelic
rulers, and authorities, and powers. Of whom that is not unfitly
understood, which is said in the Song of Songs to the bride, "We
will make thee borders of gold, with studs of silver, while the King
sitteth at His table;" that is, as long as Christ is in His secret
place: since "your life is hid with Christ in God; when Christ,
who is our life, shall appear, then shall ye also appear with Him in
glory." Before which time, "we see now through a glass, in an
enigma," that is, in similitudes, "but then face to face."
17. For this contemplation is held forth to us as the end of all
actions, and the everlasting fullness of joy. For "we are the sons
of God; and it doth not yet appear what we shall be: but we know
that, when He shall appear, we shall be like Him; for we shall see
Him as He is." For that which He said to His servant Moses,
"I am that I am; thus shalt thou say to the children of Israel, I
Am hath sent me to you;" this it is which we shall contemplate when
we shall live in eternity. For so it is said, "And this is life
eternal, that they might know Thee, the only true God, and Jesus
Christ, whom Thou hast sent." This shall be when the Lord shall
have come, and "shall have brought to light the hidden things of
darkness;" when the darkness of this present mortality and corruption
shall have passed away. Then will be our morning, which is spoken of
in the Psalm, "In the morning will I direct my prayer unto Thee,
and will contemplate Thee." Of this contemplation I understand it
to be said, "When He shall have delivered up the kingdom to God,
even the Father;" that is, when He shall have brought the just,
over whom now, living by faith, the Mediator between God and man,
the man Christ Jesus, reigns, to the contemplation of God, even
the Father. If herein I am foolish, let him who knows better
correct me; to me at least the case seems as I have said. For we
shall not seek anything else, when we shall have come to the
contemplation of Him. But that contemplation is not yet, so long as
our joy is in hope. For "hope that is seen is not hope: for what a
man seeth, why doth he yet hope for? But if we hope for that we see
not, then do we with patience wait for it," viz. "as long as the
King sitteth at His table." Then will take place that which is
written, "In Thy presence is fullness of joy." Nothing more than
that joy will be required; because there will be nothing more than can
be required. For the Father will be manifested to us, and that will
suffice for us. And this much Philip had well understood, so that he
said to the Lord, "Show us the Father, and it sufficeth us."
But he had not yet understood that he himself was able to say this very
same thing in this way also: Lord, show Thyself to us, and it
sufficeth us. For, that he might understand this, the Lord replied
to him, "Have I been so long time with you, and yet hast thou not
known me, Philip? he that hath seen me hath seen the Father." But
because He intended him, before he could see this, to live by faith,
He went on to say, "Believest thou not that I am in the Father,
and the Father in me?" For "while we are at home in the body, we
are absent from the Lord: for we walk by faith, not by sight." For
contemplation is the recompense of faith, for which recompense our
hearts are purified by faith; as it is written, "Purifying their
hearts by faith." And that our hearts are to be purified for this
contemplation, is proved above all by this text, "Blessed are the
pure in heart, for they shall see God." And that this is life
eternal, God says in the Psalm, "With long life will I satisfy
him, and show him my salvation," Whether, therefore, we hear,
Show us the Son; or whether we hear, Show us the Father; it is
even all one, since neither can be manifested without the other. For
they are one, as He also Himself says, "My Father and I are
one." Finally, on account of this very indivisibility, it suffices
that sometimes the Father alone, or the Son alone, should be named,
as hereafter to fill us with the joy of His countenance.
18. Neither is the Spirit of either thence excluded, that is, the
Spirit of the Father and of the Son; which Holy Spirit is
specially called "the Spirit of truth, whom the world cannot
receive." For to have the fruition of God the Trinity, after whose
image we are made, is indeed the fullness of our joy, than which there
is no greater. On this account the Holy Spirit is sometimes spoken
of as if He alone sufficed to our blessedness: and He does alone so
suffice, because He cannot be divided from the Father and the Son;
as the Father alone is sufficient, because He cannot be divided from
the Son and the Holy Spirit; and the Son alone is sufficient
because He cannot be divided from the Father and the Holy Spirit.
For what does He mean by saying, "If ye love me, keep my
commandments; and I will pray the Father, and He shall give you
another Comforter, that He may abide with you for ever; even the
Spirit of truth, whom the world cannot receive," that is, the
lovers of the world? For "the natural man receiveth not the things of
the Spirit of God." But it may perhaps seem, further, as if the
words, "And I will pray the Father, and He shall give you another
Comforter," were so said as if the Son alone were not sufficient.
And that place so speaks of the Spirit, as if He alone were
altogether sufficient: "When He, the Spirit of truth, is come,
He will guide you into all truth." Pray, therefore, is the Son
here excluded, as if He did not teach all truth, or as if the Holy
Spirit were to fill up that which the Son could not fully teach? Let
them say then, if it pleases them, that the Holy Spirit is greater
than the Son, whom they are wont to call less. Or is it, forsooth,
because it is not said, He alone, or, No one else except Himself
will guide you into all truth, that they allow that the Son also may
be believed to teach together with Him? In that case the apostle has
excluded the Son from knowing those things which are of God, where he
says, "Even so the things of God knoweth no one, but the Spirit of
God:" so that these perverse men might, upon this ground, go on to
say that none but the Holy Spirit teaches even the Son the things of
God, as the greater teaches the less; to whom the Son Himself
ascribes so much as to say, "But because I have said these things
unto you, sorrow hath filled your heart. Nevertheless I tell you the
truth; it is expedient for you that I go away: for if I go not
away, the Comforter will not come unto you."
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