Sermon 29: Upon Ephesians Chapter 4

20. But you have not learned Christ so: 21. At least, if you have heard him, and been taught in him, even as the truth is in Jesus: 22. That is to wit, that you put off the old man after the former conversation, which is corrupt after the lusts of error: 23. And be renewed in the spirit of your mind, 24. And put on the new man which is created after God in righteousness and holiness of truth.

Saint Paul shows us by the example of the heathen men and unbelievers, how wretched man's life is, when he suffers himself to be led by his own affections and lusts. For we be so blinded by the sin of Adam, that we discern not between good and evil, however that is not perceived at the first blush: but if you look into the whole course of man's life, you shall find, that they hold not any certain way, but that they wander to and fro, and in the end become stark beasts, so as they have no heartfelt grief nor scruple of conscience at all. Now he shows what diversity there ought to be between the life of Christians that have been [reconstructed: trained] in the Gospel, and the life of the ignorant and blind wretches, which never knew what God or his will is. That is the cause why he adds, that we ought to keep a far other trade, we (I say) that are trained up in Jesus Christ. As if he said, that such as have not the light of God, stray here and there, and no marvel though they do so, for they be blind, and wander in darkness. But seeing that God has enlightened us, and we have Jesus Christ the [reconstructed: sun] of righteousness shining upon us: what a shame is it if we be mingled with those that have no direction at all? Then is there no excuse for us, if we will allege the heathen. For so little can their example serve to lessen our sin, that it shall double our condemnation. And why? God sets them before our eyes as looking glasses, wherein to behold what we ourselves and what our nature is, all the while that we be ungoverned of the Holy Ghost. On the contrary part we have our Lord Jesus Christ to show us the way of life. And it is not without reason that he has said, that he is the light of the world, and that whoever walks in him, cannot stray: and again, that he is also the way, wherein a man cannot go amiss. That then is the cause in effect, why Saint Paul adds, that it is not so with us, for we have learned Jesus Christ. And how? You have heard him, says he. And his setting down of those words, is of purpose to cut off all occasion of making a shrouding sheet of ignorance. For men are loath to be counted fools, except it be when they should come to accounting with God. But then they would fain escape by saying, I am a silly idiot, I am not able to busy myself in so many matters, it is impossible for me to set my mind to that. You see then how we can well enough acknowledge our ignorance, when we be called and cited to make our reckoning before God. Again, another sort will say, that the Gospel is too high and deep a thing for them. Saint Paul answers to all this in one word, saying, that we have heard Jesus Christ. As if he should say, it is owing to none but ourselves, that we have not been well and duly instructed, seeing that the Gospel has been preached to us. For why? There God shows himself, so far forth as is expedient for us. Then is there sufficient learning in the Gospel, and it is not for us to allege our own rawness, no more than our darkness: for God does the duty of a good and faithful schoolmaster. To be short, if we continue still in our beastliness, after we have heard the doctrine of the Gospel: we must blame ourselves for it: for surely it is not owing to God, who knows what is fitting for us. And that is the cause also why Saint Paul protests, that there is no veil in his preaching, but that men might there see Jesus Christ, if they were not blinded by Satan with unbelief, to go away into destruction. However the case stand, we could not fail on God's behalf to be guided and governed as is fitting for us, if we gave diligent ear to the things that he shows us in the Gospel.

And he does yet so much the more aggravate the lewdness of such as profit not in God's school, when he adds, that they have been taught, not as though it had been shown them what Jesus Christ is, for once and away, and that they had had but only some small taste of it: for then might it seem that their ignorance were excusable. But seeing that our ears are continually beaten with it from day to day, and we have been confirmed and furthered in the faith, and yet we abide still in our beastliness: that is utterly inexcusable. For he has shown heretofore, that if all this boot us not, but that notwithstanding men's stirring of us up early and late to come to God, and their offering of the food of life to us to feed us withal, so as we have been confirmed in it from day to day, to the intent we should not want anything: we be still at our [reconstructed: ABCs] like young beginners, and know not what the rule of good life is: we can blame none but ourselves, neither can we say, that we be silly ignorant souls, or that God speaks to us in too dark a language, or that we have not been trained up in the knowledge of the truth. All this is dispatched by that which Saint Paul tells us here, which is, that God has not ceased with the preaching of his truth to us once or twice: but that he has ordained the Gospel to be preached continually, that we might be confirmed in it all the time of our life: and that the thing which we did not conceive or understand at the first, should be repeated to us, and laid forth more familiarly in a known tongue, to the end we might have the larger confirmation of it: and that if we profit not for all his calling of us to him without ceasing, we see our ingratitude too apparent, in that we know not Jesus Christ after we have had our ears beaten so long a time with the Gospel. And this is spoken to us: therefore let us learn to reckon the time well.

When such as have known God's truth from their childhood, do come to man's estate, let them think thus with themselves: I ought to be a great teacher (as the Apostle also shows in the Epistle to the Hebrews:) it is now fifteen or twenty years ago since I came to age of discretion: so as a number of men are still behind me: and it is God himself which calls me: for the preaching of the Gospel to me is not by chance, but thereby God shows the care that he has of my salvation, and the love that he bears toward me. Seeing then that I have heard the Gospel so long a time without ceasing, or might have done, if the fault were not in myself: must I not needs look for a terrible condemnation, when I continue still in my beastliness? Again, let such as have been sometime in darkness, and afterward are enlightened, think thus: It is now a year, five, ten, or more ago since God opened my eyes by his word, and drew me out of the dungeon wherein I was, in which if he had left me still, I had been a wretched forlorn creature: and now that he has vouchsafed to enlighten me with the knowledge of his truth, which is so precious a thing, should I be reckless in the hearing and receiving thereof? Again, on the other side, God pitying my rudeness, applies himself as much as can be to my capacity, insomuch that he does even lisp (as you would say,) to show me his secrets after a sweet and loving fashion, as if one should feed a little babe, and chew his meat for him, to the end he should have no more to do, but to swallow it down: and shall I notwithstanding continue a dullard still? Then let us mark well all these things, and bear well in mind these words of Saint Paul, where he says, not only that we have heard of Jesus Christ, but also that we have been taught him, because that through God's goodness the Gospel was not preached to us, for one day and no more: but has rung a long time already in our ears.

And we have to mark, that Saint Paul speaking of the doctrine of the Gospel, matches Jesus Christ with it, according as it has been told us heretofore, that the thing which God shows us in his word, is the knowledge of Jesus Christ, as who is also the end and substance thereof. Therefore let us mark it, to the intent we wander not when we most want to profit in God's word, but may have always a certain mark to aim at. For we see a number that have turned over the Scripture leaf by leaf, and are able to make great report of it. But in the meanwhile they do not know what the effect or pith of it is: for their aiming is not at our Lord Jesus Christ. So much the more behooves it us to mark well all the texts wherein it is shown us, that when we once know the benefits that are brought to us by the Son of God, what power he has, and what treasures he utters toward us: then we have the true understanding of the Gospel. But without Jesus Christ we have nothing. And truly we ought to be the more provoked to that, by the example of those which name themselves Christians, and yet notwithstanding do not know to what saint to dedicate themselves, as they say. As for example, see how the Papists gad up and down without any certainty, and are as reeds that bend with every wind. And why? Because there is no steadfastness but in our Lord Jesus Christ, and they are justly punished for not seeking him. For although they be never so stout in their own imaginations: yet must they be fain to know in the end, that the things which they have built and forged in their own heads, are nothing. And therefore (as I have touched already) let us understand that Jesus Christ is the sheet anchor to which God the Father calls us, and that we must not be drawn from him for anything, but apply all that we have to him. And that is the cause why Saint Paul does in God's name and authority, exhort and warn those again which have heard Jesus Christ, and been taught of him by the doctrine of his Gospel.

Furthermore he says, If you have learned him well, according as the truth is in our Lord Jesus Christ. And this is set down on purpose, because there are a number of fickle-headed folk and fantastical fellows, which make great protestation with full mouth, that they be Christians, as though they had devoured the whole Gospel: and yet have neither wisdom nor discretion in them. And would God that examples thereof were not so rife nowadays in the world. But if a man should demand every one of them, whether they would not have the Gospel: yes, what else, say they? That runs roundly with them without any stop: for saying is good cheap. But let a man examine the most part of them how they have profited, and he shall scarce find one among a hundred of them, that knows in good earnest what belongs to Jesus Christ. To say, that men may lawfully eat flesh upon Fridays, and to mock at all the superstitions of popery, and to say, that they be but gewgaws and trifling things — that they can do with ease. But in the meantime if a man ask them what it is to be regenerated, what patience is, what newness of life is, and what it is to be fashioned again after the image of God: there the most part of them will show, that they never tasted of the truth of the Gospel, but did but only quibble about the bark of it, and never came at the very substance of it. And this is not nowadays only, for Saint Paul shows well, that even in his time many folks abused the name of Christ, and would needs be taken for great Christians, and yet never knew what the Son of God was. Therefore let us mark well what is said here. For it is as if Saint Paul should find fault with himself: not that the things which he had spoken needed any amendment, but to give the sharper check or rebuke to such as did so falsify Christ's name, and wickedly abuse his Gospel, by making it a cloak for their wickedness. Saint Paul then making a countenance as it were to bethink himself better, says, yes forsooth, but I pray God you have learned him. As if he should say, I speak indifferently to all such as have heard the pure doctrine of God. Howbeit forasmuch as a great sort will wrest and wring the things that are told them, and take but only some patch of matter, I know not what: therefore have they not any good foundation to build upon. To be short, they have no root of faith. And yet for all that, have they once but fiddled over, I know not what: by and by they be great clerks, to their own seeming. And therefore look well to it (says he,) that you make not a vain protestation, lest you be convicted of falsehood before God and his Angels: and that the name of Jesus Christ which ought to be holy to you, be not taken in vain: and that whereas every one of you boasts himself to be a Christian, yet notwithstanding you know not to what end Jesus Christ was given of God his father, nor how we be made partakers of him, nor what our redemption is, nor how we may enjoy all his benefits. For if you know not these: it is certain that all this bragging of yours shall cost you right dear, for that you have with full mouth protested yourselves to be Christians, and yet notwithstanding know not which be the qualities of your Christendom, nor to what end to apply them. This in effect is the thing that we have to remember upon that theme.

Behold, Saint Paul tells us here, that if we have been trained in the Gospel, it behooves us to differ from the ignorant and the unbelievers. For God's schooling of us out, and his setting of us in array alone by ourselves after that fashion, and his enlightening of us, is to the end we should no more be as wanderers at random, nor as silly blind wretches groping in the dark, but that we should know the right way of salvation. And especially, seeing we be daily exhorted to come to him, and he gives us means to further us more and more in the faith: let us be very wary that we unhallow not so holy a thing, as is the truth of the Gospel, and the pure doctrine of God. But we unhallow it, if we know not to what end God has given it us, and that we must bear it in mind. For I have told you already, that many fantastical persons will pretend Christianity well enough, but yet for all that, there is no substance nor root in them. Therefore let us look well that we know to what we be called, and that God be not disappointed of his intent, when he does the office of a schoolmaster towards us, but that we consider how he shows us the way of life and salvation: and like as he is a good and faithful teacher, so let us be like scholars to him.

But let us come now to the truth of which Saint Paul speaks, which is (says he) that you put off the old man, which is corrupted with earthly lusts, even according to the conduct that you have led heretofore. He expresses it yet better that all they who boast themselves to be the disciples of Jesus Christ, and yet notwithstanding lead a lawless life, and do but give occasion of offense in the Church, are falsifiers, as if a man should bring forth a counterfeit deed. Therefore let us mark that it is a cursed treachery when we say we intend to be Christians, and profess it also with our mouth, and yet notwithstanding go from the thing in our works which we protest in our words, as says Saint Paul in another place. For he that takes leave to do all evil, and yet will be taken to be of the number of God's children: it is certain that he denies Jesus Christ in his whole life, however much he confesses him in words. Therefore let us think on ourselves, and consider, that if we mean to be allowed of God, we must learn to rid away our old man. And by that word the scripture means all that we have of nature. For we know there are (as you would say) two wellsprings of mankind, that is to wit, Adam, and our Lord Jesus Christ. Now as in respect of our first birth, we come all out of the wellspring of Adam, and are corrupted with sinfulness, so as there is nothing but perversity and cursedness in our souls. It behooves us then to be renewed in Jesus Christ, and to be made new creatures. And for that cause does the old man betoken all that we have by birthright from our fathers. Now then, if a man be let alone in his first state: surely he shall be but a blind wretch full of rebelliousness and spite against God. To be short, he shall tend all wholly to evil, for we are altogether steeped in it. That is the thing that is meant by the old man, lest we should think that Saint Paul's intent was to rebuke but only the vices that are apparent before men: like as when men will rebuke one that has played the spendthrift for a time, they will say he must cast his old skin. But here Saint Paul passes yet further: which is, that our likings are utterly perverse, that there is not one drop of goodness and uprightness in us, that all our thoughts are wicked, and that all our desires and affections are rebellious against God, and against his will and justice.

Furthermore, whereas he speaks of unclothing or putting off: it is a similitude rife enough, (whereby is meant) that we must give over all that is of our own, and cast it quite away, that we may be clothed again with other ornaments, as he will add soon after. And here we see, that there are two parts in ruling our life, and in coming to God. The one is the forsaking of ourselves, and the other is, that we be governed by God's spirit. For needs must all that is our own be laid down, before God takes in hand the guiding of us. And why? For our thoughts and God's doctrine, our affections and the commandments whereby God will have us to be ruled, are as fire and water. Therefore all that is of our own nature, must be cut off, before God does govern us. And that is the cause why we must begin at the forsaking of ourselves: which also is the very order that Saint Paul has followed in this text. We must (says he) put off the old man.

And secondly we have to mark, that Jesus Christ was sent us to the end that we should be repaired after the image of God. It is true that he has reconciled us to God his father by his death and passion, and that the shedding of his blood washes us from all our filthiness, and sets us free from damnation, and endless death, and that his offering of himself has made full satisfaction for us: insomuch that if we resort to Jesus Christ for remission of our sins, God of his own free goodness accepts us for righteous, because he passes not what we be, but buries all our faults, and ceases not to favor us as his children, notwithstanding that we be wretched sinners. This benefit we receive by Jesus Christ. But yet must we not separate the second point from it: which is, that we must be sanctified by his holy spirit, according to this saying, that he has received the fullness of all grace, to the end that all of us should draw out of him (John 1:16; Colossians 1:19; Colossians 2:9). And Isaiah declares that the spirit of wisdom, the spirit of judgment, the spirit of uprightness, and the spirit of the fear of God rested upon him (Isaiah 11:2). And was that for any need that he himself had? No: but to the intent that we should receive that which we lack, according to the measure that it pleases him to deal to us, as we have seen heretofore. And that is the cause why Saint Paul in the second to the Corinthians says, that he became poor to the intent to fill us with his riches (2 Corinthians 8:9). Then if we desire to be received to mercy at God's hand, by the death and passion of his only son, and to have our sins unimputed to us, because he has made discharge and payment for them: let us learn also that he is given us to make us holy, to the end we should be governed by his holy spirit. So then, if we intend to begin to rule our life well: we must forsake ourselves and fight against our own nature. And again, we must note also that there is no Christianity in us, nor can we have any knowledge of the son of God, or of his power, or of his office, until we know that we ought to be repaired by him according to the image of God. Those are the two things which we ought to mark well. True it is that this deserves well to be laid forth more at large: However, to the intent that the whole may be knit together in one link, let us note briefly, that we can never be allowed of God, nor ever do him any service that he may like of, unless we enter into the said battle of offering force and violence to all our thoughts and affections, to subdue them as prisoners to the obeying of God, and to kill them completely. So much concerning the first point.

Now to the end this doctrine might not seem more than needed: Saint Paul puts the Ephesians in mind what they had been. For we know that men are not willing to be rebuked, that is to say, they are loath to abide it, and would rather be spared: insomuch that when any warning is given them, they could find in their heart to put it far from them. On the other side we are so newfangled, that if a man tickle us not in the ear with some new thing, we do as it were despise and disdain it. As for an example, if a man speak to us of walking in the fear of God: who knows not that, say we? Let him go preach that to little children, will many a man say. And why? Because it seems to them to be but lost time to speak of things that are so well known to them. But does it therefore follow that they are familiar and in use with them? (No:) for as for them that say, do we not know well enough that God must be loved, honored, and served, that we must abstain from theft, extortion, lying, deceit, blasphemy, whoredom, and all other such things: are they not the greatest despisers of God and of all right dealing? Yes: but let us listen to what Saint Paul tells us here. Go to (says he) I exhort you to put off the old man. If you say you have it not: advise yourselves well, and consider what you were at the time that God drew you to the knowledge of his Gospel: that is, that you were as folk lost and utterly forlorn. So then, assure yourselves it is not for nothing that I exhort you to rid away the old man: for you are not quite stripped out of him as yet. It was as a double garment about you before, and therefore you must be content to labor the more earnestly as now to lay away the residue that remains of it still.

Again, on the other side, he tells them also, that it must not grieve them to be exhorted, as though the things that are spoken of were sufficiently known to them, (especially) seeing that experience shows, that they never knew how to order their life. For to know that it behooves us to do this or that, is not all that we have to do: but we must also show that our life is well acquainted with God's doctrine. Then if it is perceived by our fruits that we have such root in us, so as we can know how to frame ourselves wholly to God's will: then it may be said, that we are well learned. But if our former life reveals us to have been as stray sheep, or rather as utterly [reconstructed: carried away] after our own lusts, and that there remains yet still a trace of the same, that we are not so well cleansed as were requisite: let us bow down our ears and listen willingly to the thing which we see to be profitable, yes and needful for us. And so Saint Paul spoke not only for the Ephesians, but also for us all in common. Therefore as often as it seems to us that we could well forbear the often putting of us in mind of one thing: let us examine our life, and if we find not ourselves yet thoroughly rid of the diseases that we are told of: let us abide to be taught more and more, assuring ourselves that it is not enough for us to have the doctrine of God swimming in our brain, but that it must be well settled in our hearts, so as our life (as I said before) may answer for us, that we are learned in good earnest.

And Saint Paul having spoken of the old man, says, that he is corrupted according to the desires of error and deceit. In saying that it is corrupted, he compares the oldness of our souls with the oldness as we see it in our bodies. When a man comes to old age, he becomes weak in respect of strength both of body and mind: he foregoes all his vigor and hangs his wings. To be short, he is as good as half dead: for his age does so abate his courage, that he must look still towards his grave, which waits for him. And Saint Paul takes a resemblance of this in the old age of the soul. Now I have told you already, that to put away the old age of the soul, or the old man, is to forsake our own nature, because it is altogether cursed, and we bring nothing with us from our mother's womb that is good and clean. Therefore if we are given to our own imaginations, and follow our own fleshly reason, and give the bridle to our affections: then is the soul in its old age. And Saint Paul says, that by that means it is corrupted, that is to say, there is no life of God in it, as we have seen previously. Let us understand then that we are corrupt, so long as we continue in our old man, that is to say, so long as we continue still in our own state and nature. No doubt but we will think ourselves to have liveliness enough: but that is but a madness, and all the masteries that we try shall be but to break our necks, until we have forsaken and given over both our thoughts and our desires. And that is the cause why Saint Paul speaks purposely of the desires of deceit. For he shows that men are so blinded, as they discern not how the devil deceives them by the enticements which he sets before them. For whoever is not touched with true fear of God, will let himself loose: and if a man says to him, unhappy creature, will you undo yourself so? He will answer, No. For it seems not to him that he serves the devil. And why? For they that are bewitched with Satan's illusions after that sort, do so cleave to him, that they become stark dolts and dullards. To the end then that we learn to flatter ourselves no more in our own conceits, nor to fall asleep thereupon: Saint Paul tells us that our desires are full of deceits: as if he should say, when you take yourselves to be in good case, and you have all your own wishing, and fortune, as you term her, smiles upon you, so as you prosper in all things everywhere, and you want nothing: behold, all your felicity is but falsehood. To be short, Saint Paul meant to warn us here, that we ought to suspect ourselves in all our desires. Therefore if a man intends to rule his life well: he must first and foremost dislike himself, and consider that all that ever he imagines of his own conceit, is but an illusion of Satan, with which he deceives and beguiles himself, and that as many as there are of them, are but as snares to entangle him on all sides. When we once know this, we shall have profited greatly, not only for one day, but for all our life long. And forasmuch as we see such a number of wretched souls cast away themselves upon hope of some profit, which they have imagined of their own head: let us beware that we hold not the same course, that is to say, that we follow not our own good intents, as men term them. For we shall but throw ourselves headlong into destruction, if we follow the way that our own nature drives us to. And why? For all our own desires and likings are deceitful. Then there is no other remedy, but to lay aside the reason which we suppose ourselves to have, together with all the enticements of Satan and the world, so as every bit of it be cast away, and we well appointed, knowing that the sweetness of them serves but to beguile us the sooner, that we might not perceive the deadly poison which is hidden underneath. Thus in effect we have to bear in mind, how Saint Paul tells us, that until such time as we have learned to deny ourselves, and to hold ourselves as prisoners under God's word, yes and to rid ourselves quite and clean from the things that we have of ourselves and of our own nature: we do not know what Christianity means, we do not know to what end the Gospel leads, nor to what end it is preached. For it is not enough to have put away the old man once: but we must profit in it more and more, according to the warning that is given us here. And indeed, Saint Paul had taught the Ephesians, and they had received his doctrine: and yet nevertheless he exhorts them a long time after, as we see. By this he shows us, that it is for us to inure ourselves to patience all our life long. Although then that we have already struggled greatly to thrust all our affections, all our desires, and all our likings underfoot: yet shall we never have so overmastered ourselves, that we shall be thoroughly reformed. And therefore it behooves us to give all our endeavor to it, and to labor for it all the time of our life. And so in few words you see the stoutness which we must have to forsake all our own desires, and all our wicked thoughts.

And hereupon we must proceed to the second point, which is, that we must be renewed. For it is not enough that men dislike themselves, and hate their vices in shunning of them: but we must also frame ourselves to God's will, according to this saying: Hate evil, and do good. So then, the things that Saint Paul has spoken up to now are as a preparative to set our life in good order: like as when a man intends to have a good crop in his field, he must first stub it, to rid away the brambles, bushes, and evil weeds, and afterward plow it and harrow it, and then sow it, and so will fruit spring of his labor. Therefore if we purpose to bear fruit to God, and are desirous to order our life in such wise as his name may be glorified by it: we must first cause ourselves to be stubbed, for we are full of naughty affections, which are as thorns and thistles, and therefore must be cut away and plucked up by the root: and afterward we must be tilled, so as the plow pass upon us: that is to say, when our Lord makes us to feel his justice, we must be so sorry that we are so given to naughtiness, as it may be as a good tilth to us at God's hand. That is the thing which Saint Paul does up to now.

Now he sows the good seed, to the end that God may gather the good fruit which he requires of us, that is to say, that he may be honored at our hands, and that we may show that we do in very deed think ourselves beholden to him for all things. That is the cause why he speaks next of being renewed in mind and understanding: that is to say, that we must be reformed in all things throughout, and be so changed, as men may perceive that we have not only forsaken ourselves, but also that God reigns in us without [reconstructed: gainsaying], and possesses us both in our affections and in our thoughts, according as he deserves right well that we should be given all wholly to him.

Now let us fall down before the Majesty of our good God, with acknowledgment of our faults, praying him to make us so to feel them, as it may make us to be sorry for them, and to walk roundly away in the path wherein he has set us: and that to bring the same to pass, we may consider to what end our Lord Jesus is sent us, so as the things which he has done for us, may not be lost and perish through our lewdness and carelessness, but that we being renewed, may learn so to serve our God in holiness and righteousness, as we may well show how great account we make of the most noble and excellent redemption which he performed, in that he spared not his only son for our sakes. And so let us all say, Almighty God, heavenly father, etc.