Sermon 16: Upon Ephesians Chapter 3

1. For this cause, I, Paul, being the prisoner of Jesus Christ, am an Ambassador for you Gentiles. 2. Surely you have heard the dealing forth of God's grace, which was committed to me on your behalf. 3. How that by Revelation he has given me knowledge of the mystery, (as I have written to you briefly before. 4. By the reading of which you may understand the knowledge which I have in the mystery of Christ,) 5. Which was not known to the children of men in times past, as it is now discovered to his holy Apostles and Prophets by the Spirit. 6. That is to say, That the Gentiles are fellow heirs, and of one selfsame body, and partakers together of his promise in Jesus Christ by the Gospel.

Although every one of us confesses that the doctrine of the Gospel always brings trouble and persecution, because the world hates it, and yet for all that, that we ought not to be dismayed nor shrink away: yet notwithstanding it is so hard to put the thing into use which we confess, that there is almost none of us all who is not vexed, and in manner shaken down, when God's enemies offer any unquietness, or when we see the simple faithful sort cruelly used at their hands. Nevertheless it ought to serve for a strengthening of our faith, when we see men who are frail of their own nature, not afraid to hazard their lives in bearing record of God's truth. Seeing then that the power of God's Spirit appears most manifestly, if we were not so blinded with unthankfulness, it ought to assure us so much the more. But forasmuch as we advantage ourselves very ill by it: we have need to be encouraged, as Saint Paul also does in this text. When we see the devil stir up his underlings to execute all tyranny against God's children: let it not shake our faith. And especially if the faithful endure patiently all that can be, for the maintenance of God's truth which they know, and that they do also hold out to the end. Without swerving: that (as I said) ought not to be lost. And for the same cause does Saint Paul in other places say, he suffers for the welfare of the Church (Colossians 1:24). Not that he could purchase them forgiveness of sins, or any grace by his death: but because the Gospel is God's mighty power to the welfare of all that believe (Romans 1:16), and the further that we go forward in it, the nearer it makes us to come to God, and to everlasting life. Saint Paul then suffered for the example of those whom he had taught before with his own mouth. For thereby they knew that his speaking to them had been in good earnest, seeing he spared not his own blood and his life, to seal and confirm the doctrine that he had brought them. As much is done in this text.

For he says, he was an Ambassador for the Gentiles, yes, even though he were the prisoner of Jesus Christ. Surely these two things seem to be as contrary as fire and water. For could not Jesus Christ honor them better whom he sends in his name, and who represent him, than to put them to all the shame and reproach of the world? But Saint Paul as well here as in other places, has not hesitated to glory in his imprisonment and chains. Indeed he was kept in ward as an evildoer: but in the meantime he had record both before God and also before man, that he suffered wrongfully, for executing his office, and finally for serving God faithfully. Therefore let us not think it strange, that on the one side he calls himself prisoner, and on the other side the Ambassador or messenger of the Living God, even as representing his person and dignity. And it is not for nothing that he adds the name of Jesus Christ. For imprisonment generally might have bred some evil opinion of him, because evildoers are punished with it by order of justice. But the case puts a difference between evildoers, and the witnesses of God and of our Lord Jesus Christ. That is the [reconstructed: reason] why Saint Paul calls not himself a prisoner simply and without exception, but also shows the cause why: saying, that Jesus Christ avows him, as though he were a hostage (or pledge) for him. So then, by this saying we are warned to receive Saint Paul's doctrine with the greater authority, seeing he has ratified it so well. If he had but only executed his [reconstructed: office] in preaching, we ought to have made account of the obedience that he yielded to God. But he also worked miracles, he endured a number of troubles and encumbrances, and finally he suffered imprisonment and death. Now when we see that for all this he ceased not to go through steadfastly, and to overcome all the assaults that Satan and the wicked world were able to stir up against him: surely we have the greater confirmation of the doctrine, which serves at this day to our use (2 Corinthians 11:23).

And therefore when we are told of Saint Paul, and of the great number of encounters that he endured: let us not think it is more than is needed. For it is always a more certain ratifying of the doctrine, to the end we might understand how it is not of the doctrine of any mortal person, but the doctrine of the living God, who also strengthened him with invincible constancy by his holy Spirit. Now as this is well spoken of the persons of Saint Paul: so must it also be extended further. For God willed and ordained, that the rest of the Apostles should suffer as well as he. And it is said of Saint Peter, that when he was grown old, he should be girded after another fashion than he had been wont to be, so as he should be tied in strict bonds, and be led where he would not, at least as in respect of fleshly infirmity, though he had a spiritual disposition of mind to obey God. We see then in effect, how God's servants suffered, not two or three of them, but so as there might be as it were a great and thick cloud of them, as the Apostle says in the twelfth to the Hebrews. Since it is so: let us make use of such helps. For it is certain, that God meant to sustain our feebleness, by adding such helps to his word (which ought to be of sufficient authority of itself,) to the intent it should no more be doubted of, nor called in question. Thus you see how the thing that we have to bear in mind, is that the blood of the Apostles and Martyrs that has been shed to confirm the doctrine of the Gospel, is as good as a hundred seals, indeed as a whole million of seals, to warrant us all the things fully, which are contained in the Gospel. True it is, that our faith ought to be grounded upon the authority of the holy Ghost: and that although God had never a Martyr, to show that the truth of the Gospel is firm and certain: yet it ought to suffice us, that it is he who speaks it. Again, we have seen before, that the truth shall ever be doubted of, [reconstructed: until] the holy Ghost has sealed it in our hearts. And for that cause is he called our earnest penny, because he assures us of the heritage which we hope for, according to the promise which has been purchased so dearly for us with the blood of our Lord Jesus Christ.

Now for the last step, we must come to the experience that we have in these days. For the blood of Martyrs is shed still at this day, and God could well let it be that the wicked should not run so upon the bridle against the faithful: he could well change all their mischievousness and rebellion: and whereas they be ravening wolves, he could make them as sheep and lambs: surely he could do so. But on the one side he ordains Satan to drive them and stir them up to such rage, and again he gives them license and leave to trouble the faithful. And why? To the end that we should know what the power of his holy Spirit is, when it pleases him to guide and govern us. For (as I have declared already) the weakness of men is such, that there needs but the falling of a leaf from a tree to make them quake, and again we know that death is horrible of itself. Therefore we must conclude, that God utters a wonderful grace, when he strengthens his servants in such wise, as they are not dismayed with any threatenings, nor at the sight of fire, when the enemies and tyrants are not contented with single death, but add to it the most tyrannical torments that can be devised. Now then when the Martyrs persevere in such constancy, therein men perceive that God has put to his hand. Therefore when we hear that they are handled so cruelly for God's word, and that some, if they escape, are notwithstanding ready to die, and others knowing their death shall be precious in the eyes of the Lord, offer themselves in sacrifice with a cheerful courage: let us not suffer their blood to fall to the ground. (I say,) when we hear of all these things, let us beware we suffer not that thing to perish, which God has ordained for our edifying, and for the better confirming of us in our faith. For although we ought to be (sufficiently) instructed by the preaching (alone) yet must it needs be a great strengthening to us, when God's word is not only preached, but also sealed after that fashion. Then is it not to be called in question, or to be disputed of, as an uncertain matter: but they to whom God has granted the grace, and are led so far by his holy Spirit, as to suffer for his truth: are faithful witnesses that their blood serves to give a full sealing up to his word, to the intent that we should be the better resolved of it. Thus you see what we have to gather upon this strain. And although the enemies of the Gospel make a triumphing, and spit fire, and keep a great coil to deface all that belongs to God: yet let not us cease to glorify God always, seeing that all the battles which are prepared by Satan's policy against the faithful, are turned of God into crowns and garlands, and he makes them to overcome all things that seem to make to their undoing and destruction. The thing then which we have yet further to mark, is this in effect, that we must not be thrust out of the way when we see the wicked sort, and the despisers of God, and all worldlings scorn our simplicity, at such time as our brethren suffer persecution: but must consider that the prisons where they be kept, and the reproachful fires are of much more worthiness and excellency, than all the seats where those judges sit, that are as Satan's underlings or upholders, and as rank murderers: indeed and more excellent than all seats of kings and princes, though they make never so much ado of their greatness.

Now hereupon Saint Paul adds, you also have heard the dealing forth of God's grace which was committed to me, as I have written briefly to you, according as he declared the mystery thereof to me — and you may better understand the knowledge which I have of the mystery of Jesus Christ. Here Saint Paul intends to prove that he was ordained an Apostle, not as one that had thrust in himself through rashness or folly, nor as one that had been advanced by favor of men, nor as one that had fallen into it by haphazard — but as put in by God's free goodness. And it is not here only that he strives for the maintenance of his calling, that is to say, to show that he was an Apostle sent and allowed of God: but he stands upon that point in many other places. It is true that he cared not for his own person: but the certainty of the faithful depended thereon. When we come to hear the Gospel, if we are not thoroughly persuaded that he is sent of God: surely we may well conceive some wandering opinion, but we shall never be sure, nor have any rest. This then must go first: namely, that such as teach us be allowed, and that we know them to be employed of God to our salvation, and that they be instruments of his Holy Spirit. For otherwise a man may say, what is he? For there is nothing in us by nature, but vanity and falsehood. And on the other side, were a man never so well learned and sound, so as there were nothing in him but substantialness and soundness, yet should he not be able to assure us of the forgiveness of our sins: it is too great and high a thing to warrant us atonement with God, and that he takes us into his favor, whereas there had been nothing but deadly enmity before. If the Angels of heaven should say it with one mouth, they could not warrant it to us, except they were authorized of God.

So then let us mark well, that Saint Paul's laboring so much to show that he thrust not in himself to be an Apostle, but that he was sent of God, and had that office at God's hand, and that in all his doings he attempted not anything upon presumption, or through rashness, but according to our Lord Jesus Christ's choosing of him, because it was his will to be served of him after that manner: is not causeless. That therefore is the ground that he goes upon in this text.

Now he says also, that the Ephesians ought to have known well the mystery or secret that had been revealed to him, namely to the end they might have been sure that he was ordained and appointed to deal forth God's grace, and to preach everlasting salvation of their souls, to such as had before been cut off and banished out of the kingdom of heaven. And here we have to mark first of all, that to hear and to understand the things that are preached to us concerning the Gospel, is not all that we have to do: but that we must mount up yet a little higher: that is to say, that God would have us to be certified of his good will by the record of men. For were it a thing devised here below, it were too weak stuff. And therefore let us mark, that the preaching of the Gospel and our common meeting together to be taught, is not a policy or order of man's devising, nor a fancy, or invention of man, but an ordinance of God, and an abiding law, against which it is not lawful for us to attempt anything at all. Since it is so, we ought to come so much the more soberly and advisedly there as to God's school, and [illegible] as to a man's school, to hear the preaching. True it is, that we ought to examine the doctrine, and that we must not receive all things indifferently that are preached, nor at least wise be as brute beasts in that behalf, after the manner of the Papists, who call it simplicity, to be without any understanding at all: but yet must we bear such honor to God's name, that when the doctrine of the holy Scripture is set forth to us, we [illegible] ourselves from the world, and forsake our own reason, to submit ourselves with true obedience and [illegible], to the things which we know to have proceeded of God. When we come there with such mind so prepared, surely God will never suffer us to be deceived, but he will so guide us by his Holy Spirit, as we shall be certified that our faith comes from him, and is grounded upon his power, and that it comes not of men. Let that serve for one point.

Again, whereas Saint Paul says, that the calling of the Gentiles to the knowledge of the Gospel, that they might be joined to them that were already near, was a mystery or secret: we have to note, that God purposed to humble the world, and to hold it (as you would say) bridled, to the end that we should learn to honor his providence, notwithstanding that the reasons thereof are unknown to us, and the means thereof hidden from us. God could have published the Gospel immediately upon the creating of the world, or straight after Adam's fall: but he did put it off by the space of almost two thousand years: and afterwards again after the flood, although the world were renewed again, yet drove he it off again. So then there passed sixteen hundred years or thereabouts before Abraham was called. And when God chose him and all his lineage, it was not yet the Gospel. Nevertheless God took one man in his old age, that was already passing and half-dead, indeed and even as good as buried, and in the meantime lets the whole world go to destruction. Now after that four hundred years more were spent, the Law was published, howbeit, that was but to Abraham's lineage only. The Gentiles being the far greater number, were nevertheless excluded. This matter seems strange at the first sight, and they that would hold God bridled to their lust, will find matter enough here to wrangle at, and so do they in deed. For they would needs have God bound to call all the world alike without exception. But that will he not do. Again, is the Law given? Then passes there a long time before Jesus Christ come into the world. To be short, for the space of almost four thousand years, there passed an infinite number of people, wandering here and there like blind wretches, and walking in the shadow of death, and God did let them still alone, as it is said in the seventeenth of the Acts (Acts 17:30). Suddenly [reconstructed: the trumpet sounded] and the wall was broken down, and God gathered together [reconstructed: those who] had strayed from him, and had despised his name. He received them to favor by means of our Lord Jesus Christ, in whose person the sovereign dominion of God is extended over all the world. These then are things that could not enter into our understanding, as I said before. Therefore it is not without cause that Saint Paul names that order of dealing, a mystery that had been unknown to all ages, and was revealed in his time.

But first and foremost we must resolve a question that might be put here, because the Patriarchs were not utterly ignorant what should ensue, and the prophets bore record of it. For when there is any speaking, that the Gentiles should be matched with the people whom God had chosen and adopted before: it is said, that Moses foretold and uttered, and that all the Prophets said, that the strangers should come to worship God, and to honor his majesty (Romans 10:19-20). Then was it not a thing utterly unknown at that time, as Saint Paul speaks of it: but yet let us mark that all those prophecies ceased not to be dark, because the means were hidden. It is true that the hope of the faithful was, that God would one day gather together the world that was scattered after so horrible manner as we have seen: but as touching the knowledge of the time, that Circumcision, and the figures of the Law should be abolished, that God should be served after another better known fashion, that Jesus Christ should be as the [reconstructed: sun] of righteousness, that men should content themselves with him, that there should be no more visible signs but Baptism and the Lord's Supper, to confirm us in all the spiritual gifts which we obtain at this day: all this (say I) was unknown. Indeed and even the very Apostles themselves continued still in that gross ignorance, notwithstanding that our Lord Jesus Christ warned them of the things that were at hand. Indeed when he sent them abroad into the country of Jewry, he said to them, Speak not yet to the Gentiles (Acts 11; Matthew 10:5). But that was because the convenient time was not yet come.

When he drew towards his death, I have other sheep (said he) that are not of this fold, which must be gathered together (John 10:16). There he shows that many were chosen of God his father, who nevertheless were not comprised in the nation of the Jews. And when he was risen again from the dead, he said, Go preach the Gospel to all creatures (Mark 16:15). Here then is commandment first given them to preach the hope of salvation to such as were utter strangers to it before. Now when Saint Peter was notified that God would send him to a heathen man, he was so amazed at it, that the hairs stood up upon his head (Acts 10). And how is that possible? God was obliged to send him a vision from heaven, to make him go to a man whom he took to be unclean.

So then it is not without cause, that Saint Paul speaking here of so high and great a secret, says, it was unknown to the Patriarchs and Prophets. They had indeed some inkling of it: however, that was but according to their measure, and under shadows and figures. There was not then any certain knowledge, until God had uttered the thing in effect, which he had kept in his own determination. And truly Saint Paul thought it good to repeat the word Mystery, or Secret, to the intent that none of us should provoke another to be willful in opinion, as we are accustomed to be. For if a thing be hard, one will say, this passes my understanding, and another makes no account at all of it. And by that means men turn away from obeying God, and cast as it were a stumbling block in folks' ways, so as their way and passage is stopped up, and none comes near God's truth, which would be evident enough, so men would give ear to it. But we are prepossessed with this opinion, that it is too high and profound a matter, and thereupon it seems to us that God speaks it not for us. And that is a cause which makes us to hold scorn of his word, and to let it alone as a thing that belongs not at all to us: indeed and the boldness and lewdness of men is such, that they condemn all things that displease them. Here Saint Paul to amend that fault, says, that the thing which is unknown to us, is nevertheless full of Majesty before God. For shall we take upon us to measure God's secrets by our imagination? What a presumptuousness were that? It is said, that his judgments and doings are so deep a gulf, as is able to swallow us up a hundred thousand times. Therefore let us learn so to magnify God's wisdom, as though his meaning be dark to us, yet we may not therefore shake it off, but honor it with all humility. Truly even the things that seem most common, ought to be received in such wise of us, as to understand that God gives us but a taste of them, and that we have not the perfect knowledge of them: I mean the whole doctrine of the Gospel. There is not any point there which seems to be of so small importance, which passes not all our understanding. And there are some other matters, wherein God reserves the reason to himself, meaning thereby to hold us short, to make us confess that all his doings are rightful, although we cannot agree to it of our own natural wit, nor conceive in our mind the reason why it should be so. Now if ever this doctrine were to be put in use, it has need to be put in use now a days. For we see how the wretched unbelievers do generally shut themselves out of doors from coming to God. What is the cause that the wretched souls in the popery do wallow in their own ignorance, and for any thing that is told them, do show still that they be as it were bewitched by Satan? They say, that God's word is too high a thing. Indeed, but does it follow therefore that we have just cause to reject it? We should rather consider how it is said, that God's wisdom is comprehended only by humility. And seeing that God vouchsafes to teach the lowly and little ones, all pride ought to be beaten down in us, and then should we find that our Lord gave not his word in vain. Now then, seeing that in these days we see a number that find no taste in the Gospel, because it is as a strange language to them: let Saint Paul's saying and declaration move us to receive modestly whatever God tells us, indeed though the same be too high for us: and let us pray him who has all light in him, to give us thereof as he knows to be for our benefit. For just as God speaks to us, and makes his doctrine to ring in our ears: so also does he work inwardly in our hearts by his holy Spirit. Therefore let us submit ourselves to him, and be ready to receive whatever is taught us truly in his name. Thus you see what we have to remember under the word Mystery, or secret.

Now therefore when we find anything in the Gospel that shall seem hard and uneasy to brook, let us not do as a number of madmen do, who reject whatever is not to their own liking: but (as I said) let us reverence the thing that is hidden from us as yet, waiting till God further us, and come familiarly to us, and increase the measure of our faith. And so you see how that in reading of the holy Scripture, we must have the modesty to hold ourselves in awe, (and to say thus:) I understand not such a text: but yet is it not for me to give it over so, as though it were to no purpose: and therefore I will pray God to bear with my ignorance, and to open me the gate when he sees fit time, and that he who has the key of all knowledge and understanding, will show me so much as he thinks meet, and as may be for my benefit. Again, likewise when we come to a Sermon, if we understand not all that is spoken to us, let us stay ourselves, and in the meanwhile honor our God, and reverence him in the things that are too high for our wit to reach to. And herein we see, that such as would stop the mouths of all God's true servants, that they should not speak of the things that seem too high for them, are very devils incarnate. For what a madness is it, that because we understand not why God has chosen some, and forsaken others, how God governs the world, that the devil himself cannot do anything without leave, that the wicked are the instruments of God's justice: we worms of the earth, and stinking carrion should take such authority upon us, as to say, that the thing ought to be razed out of the holy Scripture, which not only was revealed to us by the Holy Spirit, but also sealed with the blood of God's Son? Must it not needs be that they are wholly possessed of the devil, when they presume so far? Therefore let us abhor such monsters, and pray God to lay his hand upon them, and to show that they are no better than lice, fleas, pumice stones, and other the most vile and despised things of the world, when they fall to jostling so against God, even with tyrannical and exceedingly barbarous fury. But as for our part, let us understand that the honor which we owe to our God, is this: that whenever we hear any of the secrets of God's word, which cannot be known or understood by man, except it be by the revelation of God's Spirit: we must wait patiently till God increase the knowledge that he has given us. Again, when one man has a greater measure of faith, and more understanding than other men, let him frame himself to the lesser sort, and bear with them, and labor to further them more and more: and let the lesser sort on their side have the modesty to hold themselves within their compass, and not pass their bounds, but put in use this saying of Saint Paul in another place: If you think otherwise, wait till God shows it to you (Philippians 3:15), and in the meanwhile live in concord, and let there be no trouble among you. And so you see what we have to gather upon that strain.

Herewith let us mark, that God by that means intended to set the greater glory upon his mercy: for when in the end he published the doctrine of his Gospel, then did he utter the infinite riches of his goodness towards us. And although we know not all the reasons that God had in his mind, when he deferred and put off the publishing of his Gospel so long a time: yet notwithstanding it is very easy for us to judge, that he intended to open our eyes, and to waken us, and to quicken up all our wits, to the end that every one of us should apply himself the better, to know how much we are beholden and bound to him. For are we better than our fathers? Or when the Gospel was published through the world, were the Gentiles more teachable than before? No: but it seemed that wickedness was then come to its full measure, so as there was nothing but contempt of God. Now when the world was so devilish throughout, then came Jesus Christ, then was the message of salvation brought to all men. Yes, and when Saint Paul (speaking to the Corinthians) had told them that murderers, whoremongers, drunkards, thieves, perjurers, and such like folk — yes, who had committed yet more heinous crimes — should not inherit the kingdom of heaven: he says to them, you also have been like them (1 Corinthians 6:9-10): to show that the Gospel was not preached at Corinth for any virtues that were there, nor for that the inhabitants had been more given to God, or deserved anything at all: but all proceeded of God's only free goodness. Thus you see that the secret which Saint Paul speaks of is to be applied after this manner: namely that it was God's will that there should be sin in all men without exception, the remedy of which he has sent by his grace. Likewise also we in our time cannot say that we are better than our forefathers, as I told you before. For if you have an eye to the common state, there was more faithfulness among men fifty years ago than is now: there was more modest conversation: there was less excess and superfluity of pomp: and to be short, men were not like dogs and cats, as they are nowadays. It is true, that they had always a taint of their own nature, which is nothing worth: but yet Satan seemed to be then chained up. But within these thirty years, things have gone from worse to worse, and so far out of square, as is horrible to see. And thereupon, behold, God's grace is preached, forgiveness of sins is uttered, God calls those that were a hundred thousand times forlorn. Now what can be said to it, but that God's will was to give the greater beauty to his grace and mercy by such a [reconstructed: later dispensation]? Therefore let us consider, that the way to advantage ourselves by God's wonderful secrets, is to reverence the thing that we know not, and to receive the things that God vouchsafes to show us, and to admit the things without gainsaying, which we know to come of him: and especially to have regard that our faith be edified, and to consider whether we ought not to be the more inflamed with the love of God, for that he has vouchsafed to send the Gospel abroad now as it were out of a deep dungeon: and for that after we had strayed here and there like wretched wandering beasts, and had been plunged in superstition and idolatry, so as we scarce had any more understanding of religion: he has appeared to us again, not in person, but by his doctrine which is preached to us at this day, which had been utterly buried.

Let us then have regard of that: And although the world perceive not at the first dash why God works after so strange a fashion: let us not cease therefore to profit ourselves by it, nor let us care for our own state, to be assured of the will of our God: but let us resort to the head, that is to say, to our Lord Jesus Christ, and understand, that since we are knit to him again by the Gospel, God does always avow us for his children: and although we have been the wretchedest in the world, and are yet still at this day worthy to be banished from his house, and cut off from his Church, yet notwithstanding let us not cease to hope still that he will call us to the heritage which he has promised us from time to time. Therefore it ought to suffice us, that God will gather us into his body, yet notwithstanding that we have been scattered before, and that he will perform his purpose towards us, if we suffer ourselves to be governed by our Lord Jesus Christ. And forasmuch as he is ordained to be our King: let us do him homage willingly, submitting ourselves to him with true obedience of faith, not doubting but that he will reveal to us the things that were hidden before, so as we may perceive how it is not causeless that Saint Paul says in the second to the Corinthians, that although God has his secret purpose, to which we cannot attain: yet notwithstanding he declares such things in his Gospel, as are incomprehensible to all men, uttering there his heart to us, and revealing his will fully to us, till we may come to the full enjoying of the things which we do now hope for.

And now let us fall down before the majesty of our good God, with acknowledgment of our sins, praying him to make us profit more and more in his holy word, and that the same may serve, not to puff us up with presumption and overweening, but to draw us still more and more to him in true humility, that we forsaking all that is of our own brain, and which we are able to bring forth of our own devising, may desire nothing but to learn the things that are shown us by his word, and to admit the same without gainsaying, and to stoop and submit ourselves obediently and simply to the Gospel, that Jesus Christ may be honored, and so thoroughly heard among us, as we may never start from him: and that we may be so beaten down in ourselves, as we may never seek to be exalted but by his hand. That it may please him to grant this grace, not only to us, but also to all people.