pass on to Him. If the world be subjected to the Son, this is glory to the Father. And so when
we say that He is perfect, wanting nothing, and not inferior to the Father, this is glory to the
Father, that he begat such a one. This is a great proof of His power also, and goodness, and
wisdom, that He begat one no whit inferior, neither in wisdom nor in goodness. When I
say that He is wise as the Father, and no whit inferior, this is a proof of the great wisdom of
the Father; when I say that He is powerful as the Father, this is a proof of the Father’s power.
When I say that He is good as the Father, this is the greatest evidence of His goodness, that
He begat such (a Son), in no whit less or inferior to Himself. When I say that He begat Him
not inferior in substance but equal, and not of another substance, in this I again wonder at
God, His power, and goodness, and wisdom, that He hath manifested to us another, of
Himself, such as Himself, except in His not being the Father. Thus whatsoever great things
I say of the Son, pass on to the Father. Now if this small and light matter (for it is but a light
thing to God’s glory that the world should worship Him) is to the glory of God, how much
more so are all those other things?
Let us then believe to His glory, let us live to His glory, for one is no use without the
other; when we glorify Him rightly, but live not rightly, then do we especially insult Him,
because we are enrolled under Him as a Master and Teacher, and yet despise Him, and stand
in no dread of that fearful judgment seat. It is no wonder that the heathen live impurely;
this merits not such condemnation. But that Christians, who partake in such great mysteries,
who enjoy so great glory, that they should live thus impurely, this is worst of all, and unbear-
able. For tell me; He was obedient to the uttermost, wherefore He received the honor which
is on high. He became a servant, wherefore He is Lord of all, both of Angels, and of all other.
Let us too not suppose then that we descend from what is our due, when we humble ourselves.
For thus may we be more highly exalted; and with reason; then do we especially become
admirable. For that the lofty man is really low, and that the lowly man is exalted, the sentence
of Christ sufficiently declares. Let us however examine the matter itself. What is it to be
humbled? Is it not to be blamed, to be accused, and calumniated? What is it to be exalted?
It is to be honored, to be praised, to be glorified. Well. Let us see how the matter is. Satan
was an angel, he exalted himself. What then? was he not humbled beyond all other? has he
not the earth as his place? is he not condemned and accused by all? Paul was a man, and
humbled himself. What then? is he not admired? is he not praised? is he not lauded? is he
not the friend of Christ? Wrought he not greater things than Christ? did he not ofttimes
command the devil as a captive slave? did he not carry him about as an executioner?627 did
he not hold him up to scorn? held he not his head bruised under his feet? did he not with
much boldness beg of God that others too might do the same? Why am I saying? Absalom
exalted himself, David humbled himself; which of the twain was raised up, which became
627 See on 1 Tim. i. 20, Hom. v. (2), where he says that Satan seems to have been “forced” to execute judgment.
384
Philippians 2:5-11