Sermon 21: Upon Ephesians Chapters 3 and 4

20. Now to him that is able to do most abundantly above all things that we ask or think, according to the power that works in us, 21. Be praise in the Church through Jesus Christ throughout all generations forevermore. Amen. The fourth Chapter. 1. I therefore, who am a prisoner in our Lord, warn you to walk as becomes you in the calling with which you are called.

2. With all lowliness and meekness, with patience. etc.

When God has done us never so much good, although we feel ourselves beholden to him, and bound to yield him his due praise: yet can we not discharge ourselves of our duty with a free heart, except we hope that he will hold on still hereafter, and show himself the same to the end, which we have known him to be heretofore. Now, without faith we cannot hope, and so is it impossible that God should have his due praise at men's hands. Put the case we had found God's help at our need, and whatever we could wish: and in the mean while we think it was but a sudden impulse which is vanished away out of hand, and that henceforth we may look for no more at his hand, and that it shall be in vain for us to require it: it is certain, that we would come no more at him, because we should be pinched and pressed with heaviness and grief. Therefore, that we may hold out in praising God's name, we must couple these two things together: that is namely, that on the one side we consider the good that we have received of him, and that on the other side we hope still that he will always be steadfast and constant in his purpose to the end, and never cease to do us good. And that is the order which Saint Paul keeps here, saying, Praise and glory be yielded to God. And how? To him (says he) which is able to do all things, beyond our asking, indeed and beyond our thinking too. Now it is certain, that here Saint Paul had an eye back to that which we have seen before, which is, that God did then utter the infinite riches of his goodness, when he vouchsafed to have the Gospel (which is the message of salvation) published throughout the world. Nevertheless, he quickens up the faithful, to discharge themselves cheerfully, by telling them that they must not mistrust that God will withdraw his hand, as though his showing of himself liberal toward them, had been but for once and away. His meaning then is, that God will go through with his work, and therefore that we may give ourselves to the praising of his name without any stop, as well in respect of the good that we have received already, as upon belief that he will hold on without ever failing us. That is the effect of the matter which we have to gather upon this passage.

Now his saying is, Let glory be yielded to God in the Church: whereby he shows, that it is not enough that every one of us do privately acknowledge the benefits that God has bestowed upon him: but that we must also join together in that mind. For if the body be well at ease, surely no member will be so addicted to itself, but that it will have regard of all the rest. Now then, when God has made his Church to prosper, so as the number thereof is multiplied, and it is also increased in spiritual gifts: not only they that have received those benefits, must exert themselves to praise God: but also all the rest of the body, for so much as it becomes us to be knit together with the holy bond, whereof Saint Paul will speak hereafter. That then is the cause why he speaks purposely of the Church: as if he should say, that seeing God does so utter his goodness, every man ought to be inflamed to glorify him, because whatever he does to our neighbors, we ought to take it as done to ourselves. And truly he had an eye here to that which might hinder the praising of God with one true consent. For the Jews had always a certain disdain against the Gentiles, because they thought it was fitting that themselves should keep still the birthright, and that they had wrong, if any of those were made equal with them, which had been utterly shaken off before. And likewise the Gentiles perceiving the Jews to be given to foolish boasting of the law, which had taken an end, might have despised them on the other side. Saint Paul therefore tells them here, that inasmuch as God had called them as brethren to the inheritance of salvation, it became them to agree in such wise in the praising of him, as his praise might sound everywhere.

And he says, "Let praise be yielded to God, yes indeed for evermore, from world to world, and by Jesus Christ." Forasmuch as Saint Paul has treated heretofore of the grace that served to guide the faithful to the kingdom of heaven: therefore he does of good right say, that men must not only praise God for once and away, but also that there is cause to continue the same, not the life of one man but throughout all ages. Indeed and moreover Saint Paul meant to make us understand, that the Church should be preserved forever, and that there should always remain some seed of it in the world, so as the record of salvation should never be fruitless, but there should be some people still to be gathered together, which should be a looking glass, wherein to behold the inestimable mercy which our God shows us in our Lord Jesus Christ. So then, we see Saint Paul's meaning, whereby we ought to be assured, that although Satan practice all that is possible, to wipe away the remembrance of God, and to make havoc in the Church, as the grace of our Lord Jesus Christ may be as good as defaced: yet will God overcome all by his power, so as the Church shall continue still, and the death and passion of our Lord Jesus Christ shall be availing, notwithstanding the cruelty of tyrants, and the practices of household enemies, and of such as would overthrow the whole building. And that also is the cause why Saint Paul sets us down the name of Jesus Christ. It is true, that we cannot yield God thanks but by that means: for it is certain that we should not be fit to receive one drop of good, but by the means of our Lord Jesus Christ, because we are enemies to God by nature. Insomuch that although he be freehearted even to the unbelievers: yet shall the same turn to their greater condemnation, so that they are doubly accursed, in being partakers of God's blessings: for to him that is unclean, all things are unclean, as says Saint Paul in another place. And therefore we can never give God thanks but in the name of Jesus Christ, by whom we receive all good things. However, Saint Paul's meaning was to make us understand in this text, that God's once showing of himself to be a father to all men in the person of his only son, by ordaining him to make the atonement, was to last forever, and to continue world without end, insomuch that we must assure ourselves (as I said before) that God will maintain his truth in this world, and by that means have always some flock gathered to him, among whom his name shall be called upon.

But let us come now to the second part. He shows that it is not enough for us to have known God's goodness by experience for the time past: unless we be strengthened in such hope by it, as we doubt not but that God will show himself merciful towards us ever after. And that is the cause why he says, "To him that is able to do all things exceeding abundantly, above our asking or thinking." Now we see here how Saint Paul warns us, that if God has used great mercifulness towards us heretofore, we must not doubt of his continuing of the same, because he is not like mortal men, which are fickle-minded: nor must we be afraid that his fountain will dry, when he shall have bestowed great benefits upon us already. Why so? For he has such store of them, that the more we take to our contentment, the greater abundance has he still. We see then the means to dispose ourselves to acknowledge the good that God has done us, at least to honor him for them, is to be always fully resolved and persuaded that we shall ever find him a father, because he has promised so to be.

And whereas he speaks of God's power or might: we must not imagine it to be an idle power, as the worldlings do. They will grant well enough that God is almighty: but yet in the meantime they trust never the more in him. To their seeming he takes his rest in heaven, or else he does not dispose things in this world, but (at starts) when he bethinks himself of them. But contrariwise, when God speaks to us of his power, it is to the end we should make it our shield against all the distresses, hindrances, and obstacles which the devil casts before our eyes, to make us distrust God's promises. Like as when it is said, that Abraham believed that God is almighty: it was not generally and confusedly, but with an applying of God's infinite power to the thing that had been promised him: which was, that in his seed all the nations of the earth should be blessed. Abraham looking upon himself, saw he was a man as fast decaying as might be: He drooped, and (as you would say) dragged his wings after him: to be short, he was hard at death's door: His wife had been barren all her life long: she was past the age of bearing any more, insomuch that the thing which was told him by God's own mouth, seemed utterly impossible. And why is it that Abraham does nevertheless believe assuredly, that God will keep promise with him? It is, because he had an eye to his infinite power, which is able to overcome all obstacles and hindrances. We see then how Abraham applied God's power to his own benefit, assuring himself, that God's truth and his power are things inseparable. After that manner also does Saint Paul say, that he whom he has put in trust with his pledge, is mighty. For he saw himself to be a poor and frail creature, he saw how he was hunted at all hands, (he saw) that he was shaken off and despised, (he saw) how the doctrine that he bore abroad, was hated and abhorred, he saw how his life hung as by a thread, and he had such a number of troubles, as were able to overwhelm him, yes and finally to confound him and dispatch him quite. And how did he overcome all this, and abide invincible, yes and even triumphed over them, being in prison, and seeing himself at death's door? How could he have such victory against so many temptations and encounters? It was by knowing that God was the keeper of his soul, whereupon he conceived his infinite power, which is able to perform all that he appoints. You see then, that Saint Paul imagined not a power in the air, but knew that God worked so in him, as he should never fall but upon his feet (as men say.) And why? For he had promise of it. Therefore let us learn to put this lesson as well in use, as it is common in the Scripture. The repeating thereof so often is not for nothing. For we see the frowardness that is in ourselves, insomuch that although God has promised to keep us, yet if never so little a blast of wind comes upon us, we are dismayed by and by. And how so? Surely if we yielded God the honor that he deserves, and acknowledge him to be almighty (indeed:) we should boldly defy all that seems to be against us. And why? For if God be on our side, who shall be against us, says Saint Paul? And we see also how David defies, both all his enemies, and also death, saying: though I should walk in the shadow of death, and within the grave: yet should I be safe, because God is my shepherd, and has his shepherd's crook to guide me withal. And in another place he says again. Though I were beset round about with a million of enemies, yet should I not shrink. And why? For God is with me. Were we then as well persuaded of God's almightiness, as we confess it with our mouth: surely we should not be so soon dismayed, nor should our faith be shaken at every onset. So then let us conclude, that inasmuch as we are so weak, and every thing of nothing, will scare us out of our wits: there is nothing but hypocrisy in us, and our confessing that God is almighty, comes not from our heart. So much the more therefore behooves it us to put this lesson in use, and to exercise it night and day, that we may taste it thoroughly. And that is the cause why it is so often mentioned to us, for we take it not to be a matter of so great importance. But when our Lord does so often tell us, that he has all things in his hand, that he disposes of his creatures (as he pleases himself), and that nothing is able to hinder his determination, nor the performance of the things that he has promised: it is to the end that we should yield to his promises, that which they promise us: that is to say, whenever we shall seem to be at the point of undoing, and the devil shall give us such whole skirmishes, as we shall see no way to escape, nor any end of our distresses: let us think thus with ourselves, who is he that has spoken it? Who is he that has promised to be our defender? Is it not he that is almighty? Could not he with one blast blow away all that the devil contrives? Though all the world were against us, what could it do, so our Lord vouchsafed to maintain our part? After that manner must we advance God's power above the whole world, that we may rest upon his promises. For (as I have said already) God's word, and the power of bringing to pass the things contained therein, are things inseparable. And we blaspheme God, as often as we are in doubt and perplexity, whether he is able to perform his defending of us or not. For since he has promised it: out of all doubt he will perform it, or else should his power be shortened, which is impossible. And so you see why Saint Paul has spoken here of God's power. And that also is the cause why the prophets, in speaking of the help which God has always in readiness, to rescue the faithful withal from death, when they are plunged in it, have commonly said, Is it not the God which has made both heaven and earth? This should seem to be far-fetched. For the case is, that I am in some trouble, and have no other refuge, but only God's pitying of me, whereof I seek to be assured: and he tells me, I have created heaven and earth. He seems to send me very far, and to make me leap out of God's blessing into the warm sun. But God's telling of us that he created heaven and earth, is to make us understand, that it belongs to him also to rule his creatures, that he has a care of us as of his children, that there is not anything above or beneath, which is not subject to him, and that he turns all things round about, and to and fro as he pleases. Does he say so? Then must we out of hand apply it to our benefit, so as we doubt not but that his power has such preeminence, as he is well able to root out whatever seems to be against us. And so you see how you must always have the said chain to tie God's promises, and the truth of the bringing of them to pass together.

And Saint Paul says that he can do all things above our asking and our thinking. Not without cause has he enclosed here all that belongs to our salvation. For he that trusts in God for one thing will not fail to enter into debating whether he will add a second benefit or a third. That therefore is the cause why Saint Paul will have us look for all things at the hand of our God. And he says, "Above our asking." True it is that we must not fall asleep when we would be succored and governed at God's hand, or be filled with his benefits: but if we believe in his word, we must also be moved to pray: for it is a true proof of our faith when we resort so to our God. And for that cause it is said that the faithful must discharge all their cares into his lap. For it is the true record of it when at all times of our need we resort to him who will have us seek all our welfare in him alone. The faithful therefore must be diligent in praying, according as Saint Paul says in another text, where he exhorts us to prayer and supplication, and sets down this diligence also, so that we should have no slothfulness to pull us back. But although we give over all our wits to praying to God, yet notwithstanding, considering the necessities that compel us to resort to him, God must be obliged to exceed our requests and to do much more for us than we require. And for proof thereof, when any of the faithful feels his own infirmities, he will straightaway humble himself, and then go to God, and that not for once only, but every minute of an hour. And afterward he will resort to him both for his body and his soul, and think thus: Alas, yet I lack such a thing, I must go to him again. Lo, how the faithful do thoroughly sift out the miseries and wants to which they are subject, thereby to provoke themselves to pray to God. But do we not think that the devil has a hundred thousand wiles which we perceive not? And God must be obliged to provide for them, or else what would become of us? For although we feel that diverse things do pinch us, yet there are many other things that are unknown and hidden from us. So then it will always be found true that God exceeds all our prayers and all our wishes. Mark that for one point. Therefore let us do what we can and endeavor to resort continually to God: and yet let us be fully persuaded that he must be obliged to watch over us and to be much more sharp-sighted than we in seeing what we have need of, and the means also that are fit to accomplish it for our benefit: all these things must God be obliged to look to. And so must we cast all our cares upon him, as I cited before out of the Psalm.

And truly his adding of 'above our ability to think' is to show that although men be enlightened by the Gospel, to distrust themselves, to walk in fear, indeed, and to be abashed at the sight of their own wretchedness: yet they perceive not the hundredth part of it, but must be compelled to refer the residue to God, and to look for more at his hand, than they can wish. And herewith Saint Paul shows us, that we cannot pass measure, in trusting to God, and in asking him the things that we have need of. Indeed we must not use a foolish liberty, to pray to God to give us this, or that, as our fleshly desire provokes us. For we must refer ourselves wholly to him: and especially we must in praying, fight against all our own lusts, that we be not too importunate in them. And in good truth, we see what has befallen those who would needs have God to grant all their demands to please them. The children of Israel were fed with flesh, and were glutted with it, till they were ready to burst: but while the meat was yet in their throats, God's wrath and vengeance fell upon them. It had been much better for them, that their request had been denied, than granted. Therefore when we pray, we must not take such liberty, as to say, that God should be subject to our affections and desires, but we must ask him the things that he has promised us, assuring ourselves that he will like well of our requests. And (as I said before) let us not fear that we shall be too excessive, for we see that he will do yet more, and so has he need to do. And let us not be afraid to be blamed of any presumption or impertinence, in assuring ourselves of his promises. Indeed if men assure themselves more than God's word will bear them out in, or persuade themselves that they shall obtain whatever they imagine in their own brain: all such hope shall doubtless be a [reconstructed: soap bubble]. But if we ground ourselves upon God's truth, which is sure and unfailing: let us boldly reach out the trust far and wide which we have in him, and let us not doubt but he will perform it to the full, indeed, and much more too, as Saint Paul shows us here. You see then, that the sum of the things which we have to remember in this passage is, that we must behold God's benefits, not only those which we have had experience of, but also which are seen through the whole world, that they may move us to praise God's name, and that there may be such an agreeable melody among all the faithful, as they may honor God for all the benefits which he bestows generally upon the whole body of his Church. And again, that we must hope that he will go through with all that ever he has once begun: and that inasmuch as we have already felt how merciful he is to us, so that he has sought us out when we were strayed away from him, and pulled us out of the bottom of hell: we must not doubt but that he will hold on still, and increase the benefits more and more which we have felt already in part. And furthermore that in praying to him, we must have an eye to the great number of necessities, which move and constrain us to come to him, and thereupon consider, that he will do much more for us, than we can wish, and that we be so weak-witted, and so unskillful, that we do not know what is fitting for us: however that he remedies the same two ways, namely, by stirring up unutterable groanings in us, as is said more fully in Romans 8: and on the other side by supplying such unskillfulness, so as he does not wait till we seek his help, but prevents us through his mercy, notwithstanding that we welter in our wretchedness, and perceive not the tenth part of the things that we lack.

Now upon this, Saint Paul exhorts the faithful to walk as becomes their calling, in which they are called. This is not only to the intent they should thank God with their mouths, as he warned them to do, but also to profit themselves by the spiritual gifts which they receive, and to put them to such use as God may be glorified by them. For if we should set forth all God's praises, and in the meantime men could perceive no zeal of honoring and serving him in all our life, it were but a feigning, and such a confession were but an unhallowing of God's name, when our life were not answerable to it. Not without cause therefore does Saint Paul add here, that men should walk according to the calling to which they are called. And upon that we have to mark, first, that forasmuch as we are slow, and there is ever too much sloth and coldness in us, we cannot devise a better way, nor one which may touch us more to the quick, to make us go forward in the obedience of God, than to think upon his infinite mercy which he has shown towards us. According to this, Saint Paul in the twelfth chapter of Romans, intending to win the faithful to teachableness, and to put their trust in God, sets before them the mercy that they had received at his hand. As if he should say, that whenever we hear of the stone that ought to be removed, or think upon the inestimable goodness which God has used towards us, in that he spared not his only Son, but gave him for our salvation, vouchsafing to have him offered up in sacrifice, to put away the remembrance of our offenses and misdeeds, it ought to cleave our hearts asunder. Therefore in this text he sets God's calling of us before our eyes. Truth it is that we are sufficiently bound beforehand by nature to serve and honor God, for we have our life of him, and we live here at his cost, and we see how all his creatures serve us. That therefore is bond great enough whenever the ruling of our life according to God's will comes in question. But seeing he thinks it not enough to have set us in the world, and to give us sustenance for our bodies, but also takes us to be his own children, to bring us up in his Church, which is his house, and upon his adopting of us promises us the inheritance of heaven, and to assure us of it has given us the pledge that I spoke of, that is to say, our Lord Jesus Christ — seeing we know that God has so many ways uttered the infinite love that he bore us, ought it not to inflame us to run to him, to the end that by renouncing ourselves more and more, we may endeavor to give ourselves so to him, as he may quietly have the use of our whole life, and we mind none other thing than the exalting of his name? You see then what Saint Paul looked at, when he says that he warns the Ephesians to walk agreeably to the vocation in which God had set them. So then, we have to gather upon this text, that to correct the slothfulness that is in us, and especially to subdue the stubbornness that hinders our pleasing of God in all points — for it is certain that all our thoughts, and all the disposition of our nature are inclined to evil, and do both draw us back and drive us far off from the obedience which we ought to yield to our maker — I say, to correct all this thoroughly, and to come to God, we must learn to lift up our senses to the infinite grace that God has shown us, in making us partakers of the spiritual goods of our Lord Jesus Christ, by vouchsafing to have us be members of his body, and to adopt us to be his children and heirs.

Furthermore let us consider the end at which he aimed, to the intent God not complain of us, as he does of the Israelites by his Prophet Isaiah, because of the unthankfulness which they had shown towards him. He says that he had taken them as his Vineyard, or as a costly heritage. And he tells them that for all his cultivating of them, they had brought him forth nothing but wild grapes and bitter fruit. Let us beware, say I, that God have not just cause to blame us nowadays, as well as he did them. For if the people of Israel received excellent gifts, much more are we bound to God nowadays since the coming of our Lord Jesus Christ. For look what he gave to the Fathers of old time in figures and shadows, that have we at these days in truth and substance; we are in the full time in which it was God's will to pour out all his benefits upon us to the full. Since it is so, we shall be the less excusable if we are ungrateful and acknowledge not the good that God has done us. That is the thing which we have to bear in mind.

And moreover, let us consider that (as Saint Peter says) our Lord has drawn us out, and rescued us from the tyranny of death, and called us to his kingdom of light, to the intent that we should blaze abroad his virtues, and bestow our whole life in magnifying him to the utmost: according to this present text, where it is said, that we must walk according to the vocation that God has called us to. Now this implies a gathering and drawing of us out by ourselves, as though God meant to make a new world of us. And indeed the thing to which the death and passion of our Lord Jesus Christ tends, is, that we should be sorted out from the uncleanness of the world. Seeing then that we are as it were sorted out by ourselves, and God has dedicated us to himself, intending to have us for his inheritance: let us learn not to disappoint him of his purpose. And if we are the children of light, (as he says in another place:) let us walk no more in darkness, as the unbelievers do, but let us make the grace effectual which we have received. That is it in effect which we have to remember concerning the word Vocation or Calling. To be short, we shall be much more blameworthy than the [reconstructed: simple] ignorant and blind souls, if we endeavor not to hold ourselves as it were locked up under God's hand, and under his guiding. Truth it is, that at this day there is no corner of the world, but it is so corrupted, as is horrible to see: insomuch that even they that have had no taste at all of the Gospel, but have been nuzzled and imbued continually with superstition, shall not fail to be justly condemned at God's hand. And as for us, it is certain, that we shall have a much harder account to make, for that God enlightens us with his word, and whereas other folks stray and wander in destruction, he shows us the way of salvation, calling and alluring us daily to him. Seeing then that we have such a privilege: we ought to remind ourselves well, that we quench not the light, by thrusting it underfoot, and so put away the special grace that was granted us, and which God was pleased to direct to us, to the end we should be the more provoked to serve him.

But by the way we must mark well how Saint Paul says, that this must be done with all submission and lowliness, with patience and meekness. Hereby he meant to express that it is not enough for every man to employ himself to the doing of his duty: but that we must also reach out our hands each one to his neighbor and brother, so as God may be served with one common consent among us. Let us mark well therefore (inasmuch as the residue cannot be dispatched at this time) that Saint Paul speaks not here to every man individually, but that he comprehends all the whole body and company of the Church. As if he should say, my friends, it is not enough for every one of us to withdraw himself and to abstain from all evil, and to show himself well minded and zealous to live in the fear of God, and in all uprightness: but we must also have a mutual care one of another, and be fully resolved that it is no serving of God, if we endeavor not by all the means we can, that others may do the like. And so we see here how it is the rule of all the faithful (first) that every man look to himself, and though all the world be mad in doing evil, yet notwithstanding that he which is taught in God's school, do hold himself in awe and under subjection, and consider to what he is called: and also that if there be many of us, and God has shed out his grace so as he has gotten himself a Church, we must to the utmost of our power, seek to join with them whom God calls, as well as us, so that he which goes foremost, reach his hand to him that is next him, and say, let us go altogether, and one of us encourage another, that he which goes faintly and has infirmities in him, be waited for by those that go swifter, and be borne up also if need be, so as we may all be drawn to God. And this must not only be done in every town and village, but also we must look yet further off, and consider that they whom we know not are nevertheless of the body of our Lord Jesus Christ, and therefore we must serve them for looking glasses and examples, and confirm them so much the more to lead a godly life, by showing them the way that they may follow us. And let us also profit ourselves, so as if we see any other men more virtuous, zealous, and constant than we be, every one of us may be ashamed of it, and say thus to ourselves: How now? Is it meet that you should lag behind, when other folks march on so fast before, and run so cheerfully towards God? You see then that the thing in effect which we have to bear away here, is that inasmuch as God has not called us now one man alone, and now another, as though he meant to set us apart, but directs his voice to all, and will have it serve for a holy bond to all: we also must answer him, not only with our mouth, but also with our whole life, and there must be true unity among us, and we must endeavor to bring to pass, that God may be purely worshipped everywhere, and consider that since we are called all to one inheritance, there ought to be a right brotherhood among us, and that since we call upon God as our father, it becomes us as his children to be joined to our head, that is to wit, to our Lord Jesus Christ. And when we are so joined to him, it is certain that we shall not be cut off from those whom he will have to be of his body, nor shall the hand despise the foot, nor the foot scorn the hand: but inasmuch as we know that our life rests only in Jesus Christ, we shall endeavor as much as we can to uphold one another, and pray to God to strengthen us against all Satan's assaults, and against all that he can practice to set us at odds, that we may maintain the battle, and with invincible constancy follow still the way which God has shown us, until we attain to the heritage which he has promised us, and purchased so dearly by our Lord Jesus Christ.

Now let us cast ourselves down before the majesty of our good God, with acknowledgment of our sins, praying him to draw us to true repentance, so that we may be utterly cast down in ourselves, to be set up again to serve him, and that not for one day, but so that we may hold out to the end, that as his grace never fades, so we on our side may never cease to serve him, but according as he increases his gifts in us, so we also may be more and more inflamed to come nearer to him, and to be thoroughly knit to him. And so let us all say, Almighty God, heavenly Father, etc.