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VERSES. 15-20.
"For this cause I also, having heard of the
faith in the Lord Jesus, which is among you,
and which ye show toward all the saints, cease
not to give thanks for you, making mention of
you in my prayers; that the God of our Lord
Jesus Christ, the Father of glory, may give
unto you a spirit of wisdom and revelation in the
knowledge of Him: having the eyes of your heart
enlightened; that ye may know what is the hope
of His calling, what the riches of the glory of
His inheritance in the saints, and what the
exceeding greatness of His power to us-ward who
believe, according to that working of the
strength of His might, which He wrought in
Christ, when He raised Him from the dead.
Never was anything equal to the yearnings of the
Apostle, never. anything like the sympathy and
the affectionateness of the blessed Paul, who
made his every prayer in behalf of whole cities
and peoples, and writes the same to all, "I
thank my God for you, making mention of you in
my prayers." Think how many he had in his
mind, whom it were a labor so much as to
remember; how many he made mention of in his
prayers, giving thanks to God for them all as
though he himself had received the greatest
blessing.
"Wherefore," he says, i.e., because of
what is to come, because of the good things that
are laid up in store for them who rightly believe
and live. And it is meet then to give thanks to
God both for all the things which mankind have
received at His hands, both heretofore and
hereafter; and meet to give Him thanks also for
the faith of them that believe.
"Having heard," saith he, "of the faith in
the Lord Jesus which is among you, and which
ye show toward all the saints."
He on all occasions knits together and combines
faith and love, a glorious pair; nor does he
mention the saints of that country only, but
all.
"I cease not to give thanks for you, making
mention of you in my prayers."
What is thy prayer, and what thy entreaty? It
is "That the God of our Lord Jesus Christ,
the Father of glory, may give unto you a spirit
of wisdom and revelation." Two things he
requires them to understand, as it is their duty
to understand them; to what blessings they are
called, and how they have been released from
their former state. He says, however, himself
that these points are three. How then are they
three? In order that we may understand touching
the things to come; for from the good things
laid up for us, we shall know His ineffable and
surpassing riches, and from understanding who we
were, and how we believed, we shall know His
power and sovereignty, in turning again to
Himself those who had been so long time
estranged from Him, "For the weakness of God
is stronger than men." (I Cor. i: 25.)
Inasmuch as it is by the self-same power by
which He raised Christ from the dead, that He
hath also drawn us to Himself. Nor is that
power limited to the resurrection, but far
exceeds it.
Ver. 21, 22. "And made Him to sit at
His right hand, in the Heavenly places, far
above all rule and authority, and power and
dominion, and every name that is named: and He
put all things in subjection under His feet,
and gave Him to be Head over all things to the
Church, which is His body, the fulness of
Him that filleth all in all."
Vast indeed are the mysteries and secrets of
which He hath made us partakers. And these it
is not possible for us to understand otherwise
than by being partakers of the Holy Ghost, and
by receiving abundant grace. And it is for this
reason that Paul prays. "The Father of
glory," that is, He that hath given us vast
blessings, for he constantly addresses Him
according to the subject he is upon, as, for
instance, when he says, "The Father of
mercies and God of all comfort." (2 Cor.
i: 3.) And, again, the Prophet says,
"The Lord is my strength and my might"
(Ps. xviii: I). "The Father of
glory."
He has no name by which he may represent these
things, and on all occasions calls them
"glory," which is in fact, with us, the name
and appellation of every kind of magnificence.
Mark, he says, the Father of glory; (cf.
Acts vii: 2) but of Christ the God. What
then? Is the Son inferior to the glory? No,
there is no one, not even a maniac, would say
so.
"May give unto you,"
That is, may raise and wing your
understanding, for it is not possible otherwise
to understand these things. "For the natural
man receiveth not the things of the Spirit of
God; for they are foolishness unto him." (I
Cor. ii: 14.) So then, there is need of
spiritual "wisdom," that we may perceive
things spiritual, that we may see things
hidden. That Spirit "revealeth" all things.
He is going to set forth the mysteries of God.
Now the knowledge of the mysteries of God, the
Spirit alone comprehends, who also searcheth
the deep things of Him. It is not said,
"that Angel, or Archangel, or any other
created power, may give," that is, confer
upon you a spiritual gift. And if this be of
revelation, then is the discovery of arguments
consequently vain. For he that hath learned
God, and knoweth God, shall no longer dispute
concerning any thing. He will not say, This
is impossible, and That is possible, and How
did the other thing come to pass? If we learn
God, as we ought to know Him; if we learn
God from Him from whom we ought to learn Him,
that is from the Spirit Himself; then shall we
no longer dispute concerning any thing. And
hence it is that he says, "Having the eyes of
your heart enlightened in the knowledge of
Him."
He that hath learned what God is, will have no
misgiving about His promises, and disbelief
about what hath been already brought to pass.
He prays, then, that there may be given them
"a spirit of wisdom and revelation." Yet
still he also establishes it, as far as he can
himself, by arguments, and from "already"
existing facts. For, whereas he was about to
mention some things which had already come to
pass, and others which had not as yet happened;
he makes those which have been brought to pass,
a pledge of those which have not: in some such
way, I mean, as this, "That ye may know,"
saith he, "what is the hope of His calling."
It is as yet, he means, hidden, but not so to
the faithful.
"And," again, "what is the riches of the
glory of His inheritance in the saints."
This too is as yet hidden.
But what is clear? that through His power we
have believed that He hath raised Christ. For
to persuade souls, is a thing far more
miraculous than to raise a dead body. I will
endeavor to make this clear. Hearken then.
Christ said to the dead, "Lazarus, come
forth," (John xi: 43.) and straightway
he obeyed. Peter said, "Tabitha, arise,"
(Acts ix: 40.) and she did not refuse.
He Himself shall speak the word at the last
day, and all shall rise, and that so quickly,
that "they which are yet alive, shall in no
wise precede them that are fallen asleep," (1
Thess. iv: 15.) and all shall come to
pass, all run together "in a moment, in the
twinkling of an eye." (1 Cor. xv: 52.)
But in the matter of believing, it is not
thus, but how is it? Hearken then to Him
again, how He saith, "How often would I
have gathered thy children together, and ye
would not." (Matt. xxiii: 37.) You
perceive that this last is the more difficult.
Accordingly, it is upon this that he builds up
the whole argument; because by human
calculations it is far more difficult to
influence the choice, than to work upon nature.
And the reason is this, it is because He would
thus have us become good of our own will. Thus
with good reason does he say,
"The exceeding greatness of His power to
us-ward who believe."
Yes, when Prophets had availed nothing, nor
Angels, nor Archangels, when the whole
creation, both visible and invisible, had
failed, (the visible lying before us, and
without any power to guide us, and much also
which is invisible,) then He ordered His own
coming, to show us that it was a matter which
required Divine power. "The riches of the
glory,"
That is, the unutterable glory; for what
language shall be adequate to express that glory
of which the saints shall then be partakers?
None. But verily there is need of grace in
order that the understanding may perceive it,
and admit even so much as at least one little
ray. Some things indeed they knew even before;
now he was desirous that they should learn more,
and know it more clearly. Seest thou how great
things He hath wrought? He hath raised up
Christ. Is this a small thing? But look
again. He hath set Him at His right hand.
And shall any language then be able to represent
this? Him that is of the earth, more mute than
the fishes, and made the sport of devils, He
hath in a moment raised up on high. Truly this
is indeed the "exceeding greatness of His
power." And behold, whither He hath raised
Him.
"In the heavenly places;"
He hath made Him far above all created nature,
far above all rule and authority. "Far above
all rule," he saith.
Need then indeed is there of the Spirit, of an
understanding wise in the knowledge of Him.
Need then is there indeed of revelation.
Reflect, how vast is the distance between the
nature of man and of God. Yet from this vile
estate hath He exalted Him to that high
dignity. Nor does He mount by degrees, first
one step, then another, then a third.
Amazing! He does not simply say, "above,"
but, "far above;" for God is above those
powers which are above. And thither then hath
He raised Him, Him that is one of us,
brought Him from the lowest point to the
supremest sovereignty, to that beyond which
there is no other honor. Above "all"
principality, he says, not, i.e., over one
and not over another, but over all, "Rule and
authority and power, and dominion, and every
name that is named."
Whatever there be in Heaven, He has become
above all. And this is said of Him that was
raised from the dead which is worthy of our
admiration; for of God the Word, it cannot
possibly be, because what insects are in
comparison of man, this the whole creation is in
comparison of God. If all mankind are to be
counted as spittle and were counted as the turn
of a balance, consider the invisible powers as
insects. But of Him that was one of us, this
is great and surprising indeed. For He raised
Him up from the very lowest parts of the earth.
If all the nations are as a drop, how small a
portion then of that drop is a single man! Yet
Him hath, He made higher than all things,
"not only in this world, but also in that which
is to come." Therefore powers there are whose
names are to us unintelligible, and unknown.
"And He put all things in subjection under
His feet."
Not simply so set Him above them as to be
honored above them, nor by way of comparison
with them, but so that He should sit over them
as His slaves. Amazing! Awful indeed are
these things; every created power hath been made
the slave of man by reason of God the Word
dwelling in Him. For it is possible for a man
to be above others, without having others in
subjection, but only as preferred before them.
But here it is not so. ' No, "He put all
things in subjection under His feet." And not
simply put them in subjection, but in the most
abject subjection, that below which there can be
none. Therefore he adds, "under His feet."
"And gave Him to be Head over all things to
the Church."
Amazing again, whither hath He raised the
Church? as though he were lifting it up by some
engine, he hath raised it up to a vast height,
and set it on yonder throne; for where the Head
is, there is the body also. There is no
interval to separate between the Head and the
body; for were there a separation, then were it
no longer a body, then were it no longer a
head. "Over all things," he says. What is
meant by "over all things?" He hath suffered
neither Angel nor Archangel nor any other being
to be above Him. But not only in this way hath
He honored us, in exalting that which is of
ourselves, but also in that He hath prepared
the whole race in common to follow Him, to
cling to Him, to accompany His train.
"Which is His body."
In order then that when you hear of the Head
you may not conceive the notion of supremacy
only, but also of consolidation, and that you
may behold Him not as supreme Ruler only, but
as Head of a body.
"The fulness of Him that filleth all in all"
he says.
As though this were not sufficient to show the
close connection and relationship, what does he
add? "The fullness of Christ is the
Church." And rightly, for the complement of
the head is the body, and the complement of the
body is the head. Mark what great arrangement
Paul observes, how he spares not a single
word, that he may represent the glory of God.
"The, complement," he says, i.e., the
head is, as it were, filled up by the body,
because the body is composed and made up of all
its several parts, and he introduces Him as
having need of each single one and not only of
all in common and together; for unless we be
many, and one be the hand, and another the
foot, and another some other member, the whole
body is not filled up. It is by all then that
His body is filled up. Then is the head filled
up, then is the body rendered perfect, when we
are all knit together and united. Perceivest
thou then the "riches of the glory of His
inheritance? the exceeding greatness of His
power towards them that believe? the hope of
your calling?"
Moral. Let us reverence our Head, let us
reflect of what a Head we are the body,-a
Head, to whom all things are put in
subjection. According to this representation we
ought to be better, yea, than the very angels,
and greater than the Archangels, in that we
have been honored above them all. God "took
not hold of Angels," as he says in writing to
the Hebrews, "but He took hold of the seed of
Abraham." (Heb. ii: 16.) He took hold
of neither principality nor power, nor
dominion, nor any other authority, but He took
up our nature, and made it to sit on His right
hand. And why do I say, hath made it sit?
He hath made it His garment, and not only so,
but hath put all things in subjection under His
feet. How many sorts of death supposest thou?
How many souls? ten thousand? yea, and ten
thousand times told, but nothing equal to it
wilt thou mention. Two things He hath done,
the greatest things. He hath both Himself
descended to the lowest depth of humiliation,
and hath raised up man to the height of
exaltation. He saved him by His blood. He
spoke of the former first, how that He so
greatly humbled Himself. He speaks now of what
is stronger than that-a great thing, the
crown of all. Surely, even had we been counted
worthy of nothing, it were enough. Or, had we
been counted worthy even of this honor, it were
enough, without the slaying of the Son. But
where there are the two, what power of language
must it not transcend and surpass? The very
resurrection is not great, when I reflect on
these things. It is of Him that he says,
"The God of our Lord Jesus Christ," not
of God the Word.
Let us feel awed at the closeness of our
relation, let us dread lest any one should be
cut off from this body, lest any one should fall
from it, lest any one should appear unworthy of
it. If any one were to place a diadem about our
head, a crown of gold, should we not do every
thing that we might seem worthy of the lifeless
jewels? But now it is not a diadem that is
about our head, but, what is far greater,
Christ is made our very Head, and yet we pay
no regard to it. Yet Angels reverence that
Head, and Archangels, and all those powers
above. And shall we, which are His body, be
awed neither on the one account nor the other?
And what then shall be our hope of salvation?
Conceive to yourself the royal throne, conceive
the excess of the honor. This, at least if we
chose, might more avail to startle us, yea,
even than hell itself. For, even though hell
were not, that we having been honored with such
an honor, should be found base and unworthy of
it, what punishment, what vengeance must not
this carry with it? Think near whom thy Head
is seated, (this single consideration is amply
sufficient for any purpose whatever,) on whose
right hand He is placed, far above all
principality, and power, and might. Yet is
the body of this Head trampled on by the very
devils.
Nay, God forbid it should be thus; for were
it thus, such a body could be His body no
longer. Thy own head the more respectable of
thy servants reverence, and dost thou subject
thy body to be the sport of them that insult it?
How sore punishment then shall thou not
deserve? If a man should bind the feet of the
emperor with bonds and fetters, will he not be
liable to the extremity of punishment? Dost
thou expose the whole body to fierce monsters,
and not shudder?
However, since our discourse is concerning the
Lord's body, come, and let us turn our
thoughts to it, even that which was crucified,
which was nailed, which is sacrificed. If thou
art the body of Christ, bear the Cross, for
He bore it: bear spitting, bear buffetings,
bear nails. Such was that Body; that Body
"did no sin, neither was guile found in His
mouth." (1 Pet. ii: 22.) His hands
did every thing for the benefit of them that
needed, His mouth uttered not a word of those
things which are not convenient. He heard them
say, "Thou hast a devil," and He answered
nothing.
Further, our discourse is concerning this
Body, and as many of us as partake of that
Body and taste of that Blood, are partaking of
that which is in no wise different from that
Body, nor separate. Consider that we taste of
that Body that sitteth above, that is adored by
Angels, that is next to the Power that is
incorruptible. Alas! how many ways to
salvation are open to us! He hath made us His
own body, He hath imparted to us His own
body, and yet not one of these things turns us
away from what is evil. Oh the darkness, the
depth of the abyss, the apathy! "Set your
mind," saith he, "on the things that are
above, where Christ is, seated on the right
hand of God." (Col. iii: 1.) And after
all this, some set their affections upon money,
or licentiousness, others are carried captive by
their passions!
Do ye not see, that even in our own body, when
any part is superfluous and useless, it is cut
off, is cut away? It is of no use that it has
belonged to the body, when it is mutilated,
when it is mortified, when it is decayed, when
it is detrimental to the rest. Let us not then
be too confident, because we have been once made
members of this body. If this body of ours,
though but a natural body, nevertheless suffers
amputation, what dreadful evil shall it not
undergo, if the moral principle should fail?
When the body partakes not of this natural
food, when the pores are stopped up, then it
mortifies; when the ducts are closed, then it
is palsied. So is it with us also, when we
stop our ears, our soul becomes palsied; when
we partake not of the spiritual food, when,
instead of corrupt bodily humors, evil
dispositions impair us, all these things
engender disease, dangerous disease, disease
that wastes. And then there will be need of
that fire, there will be need of that cutting
asunder. For Christ cannot endure that we
should enter into the bride-chamber with such a
body as this. If He led away, and cast out
the man that was clothed in filthy garments,
what will He not do unto the man who attaches
filth to the body; how will He not dispose of
him?
I observe many partaking of Christ's Body
lightly and just as it happens, and rather from
custom and form, than consideration and
understanding. When, saith a man, the holy
season of Lent sets in, whatever a man may be,
he partakes of the mysteries, or, when the day
of the Lord's Epiphany comes. And yet it is
not the Epiphany, nor is it Lent, that makes
a fit time for approaching, but it is sincerity
and purity of soul. With this, approach at all
times; without it, never. "For as often,"
(1 Cor. xi: 26.) saith he, "as ye do
this, ye proclaim the Lord's death,"
i.e., "ye make a remembrance of the salvation
that has been wrought for you, and of the
benefits which I have bestowed." Consider
those who partook of the sacrifices under the old
Covenant, how great abstinence did they
practise? How did they not conduct themselves?
What did they not perform? They were always
purifying themselves. And dost thou, when thou
drawest nigh to a sacrifice, at which the very
Angels tremble, dost thou measure the matter by
the revolutions of seasons? and how shall thou
present thyself before the judgment-seat of
Christ, thou who presumest upon His body with
polluted hands and lips? Thou wouldest not
presume to kiss a king with an unclean mouth,
and the King of heaven dost thou kiss with an
unclean soul? It is an outrage. Tell me,
wouldest thou choose to come to the Sacrifice
with unwashen hands? No, I suppose, not.
But thou wouldest rather choose not to come at
all, than come with soiled hands. And then,
thus scrupulous as thou art in this little
matter, dost thou come with soiled soul, and
thus dare to touch it? And yet the hands hold
it but for a time, whereas into the soul it is
dissolved entirely, What, do ye not see the
holy vessels so thoroughly cleansed all over, so
resplendent? Our souls ought to be purer than
they, more holy, more brilliant. And why so?
Because those vessels are made so for our
sakes. They partake not of Him that is in
them, they perceive Him not. But we do;-
yes, verily. Now then, thou wouldest not
choose to make use of a soiled vessel, and dost
thou approach with a soiled soul? Observe the
vast inconsistency of the thing. At the other
times ye come not, no, not though often ye are
clean; but at Easter, however flagrant an act
ye may have committed, ye come. Oh! the force
of custom and of prejudice! In vain is the
daily Sacrifice, in vain do we stand before the
Altar; there is no one to partake. These
things I am saying, not to induce you to
partake any how, but that ye should render
yourselves worthy to partake. Art thou not
worthy of the Sacrifice, nor of the
participation? If so, then neither art thou of
the prayer. Thou hearest the herald standing,
and saying, "As many as are in penitence, all
pray." As many as do not partake, are in
penitence. If thou art one of those that are in
penitence, thou oughtest not to partake; for he
that partakes not, is one of those that are in
penitence. Why then does he say, "Depart,
ye that are not qualified to pray," whilst thou
hast the effrontery to stand still? But no,
thou art not of that number, thou art of the
number of those who are qualified to partake,
and yet art indifferent about it, and regardest
the matter as nothing.
Look, I entreat: a royal table is set before
you, Angels minister at that table, the King
Himself is there, and dost thou stand
gaping?" Are thy garments defiled, and yet
dost thou make no account of it?-or are they
clean? Then fall down and partake. Every day
He cometh in to see the guests, and converseth
with them all. Yes, at this moment is he
speaking to your conscience; "Friends, how
stand ye here, not having on a wedding
garment?" He said not, Why didst thou sit
down? no, before he sat down, He declared him
to be unworthy, so much as to come in. He
saith not, "Why didst thou sit down to
meat," but, "Why camest thou in?" And
these are the words that He is at this very
moment addressing to one and all of us that stand
here with such shameless effrontery. For every
one, that partaketh not of the mysteries, is
standing here in shameless effrontery. It is
for this reason, that they which are in sins are
first of all put forth; for just as when a
master is present at his table, it is not right
that those servants who have offended him should
be present, but they are sent out of the way:
just so also here when the sacrifice is brought
forth, and Christ, the Lord's sheep, is
sacrificed; when thou hearest the words, "Let
us pray together," when thou beholdest the
curtains drawn up, then imagine that the
Heavens are let down from above, and that the
Angels are descending!
As then it is not meet that any one of the
uninitiated be present, so neither is it that
one of them that are initiated, and yet at the
same time defiled. Tell me, suppose any one
were invited to a feast, and were to wash his
hands, and sit down, and be all ready at the
table, and after all refuse to partake; is he
not insulting the man who invited him? were it
not better for such an one never to have come at
all? Now it is just in the same way that thou
hast come here. Thou hast sung the Hymn with
the rest: thou hast declared thyself to be of
the number of them that are Worthy, by not
departing with them that are unworthy. Why
stay, and yet not partake of the table? I am
unworthy, thou wilt say. Then art thou also
unworthy of that communion thou hast had in
prayers. For it is not by means of the
offerings only, but also by means of those
canticles that the Spirit descendeth all
around. Do we not see our own servants, first
scouring the table with a sponge, and cleaning
the house, and then setting out the
entertainment? This is what is done by the
prayers, by the cry of the herald. We scour
the Church, as it were, with a sponge, that
all things may be set out in a pure church, that
there may be "neither spot nor wrinkle."
(Eph. v: 27.) Unworthy, indeed, both
our eyes of these sights, and unworthy are our
ears! "And if even a beast," it is said,
"touch the mountain, it shall be stoned."
(Ex. xix: 13.) Thus then they were not
worthy so much as to set foot on it, and yet
afterwards they both came near, and beheld where
God had stood. And thou mayest, afterwards,
come near, and behold: when, however, He is
present, depart. Thou art no more allowed to
be here than the Catechumen is. For it is not
at all the same thing never to have reached the
mysteries, and when thou hast reached them, to
stumble at them and despise them, and to make
thyself unworthy of this thing. One might enter
upon more points, and those more awful still;
not however to burden your understanding, these
will suffice. They who are not brought to their
right senses with these, certainly will not be
with more. That I may not then be the means of
increas ing your condemnation, I entreat you,
not to forbear coming, but to render yourselves
worthy both of being present, and of
approaching. Tell me, were any king to give
command and to say, "If any man does this,
let him partake of my table;" say, would ye
not do all ye could to be admitted? He hath
invited us to heaven, to the table of the great
and wonderful King, and do we shrink and
hesitate, instead of hastening and running to
it? And what then is our hope of salvation?
We cannot lay the blame on our weakness; we
cannot on our nature.
It is indolence and nothing else that renders us
unworthy.
So far have I spoken of myself. But may He
that pricketh the heart, He that giveth the
Spirit of compunction, pierce your hearts, and
plant the seeds in the depth of them, that so
through His fear ye may conceive, and bring
forth the spirit of salvation, and come near
with boldness. For, "thy children," it is
said, "are like olive plants round about thy
table." (Ps. cxxviii: 3.) O, then,
let there be nothing old, nothing wild, nothing
harsh. For of such sort are the young plants
that are fit for fruit, for the beautiful
fruit, fruit I mean of the olive-tree. And
thriving they are, so as all to be round about
the table, and come together here, not in vain
or by chance, but with fear and reverence. For
thus shall ye behold with boldness even Christ
Himself in heaven, and shall be counted worthy
of that heavenly kingdom, which may God grant
we may all attain, in Jesus Christ, our Lord
with whom to the Father, together with the
Holy Spirit, be glory, might, honor, now
and ever, and for ages of ages. Amen.
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