Sermon 45: Upon Ephesians Chapter 6

10. Moreover my brethren, be strong in the Lord, and in the mightiness of his power. 11. Put on the complete harness of God, that you may stand out against the assaults of the devil. 12. For our wrestling is not against flesh and blood, but against Principalities, against Powers, against the Lords of the world, (even) the rulers of the darkness of this world, (and) against the spiritual wickednesses which are in the heavenly places.

We know that prosperity does so puff men up, as they bear themselves on hand that they ought to be privileged, and their state exempted from the common array: and to be short, that they ought to do what they please. On the contrary part, the poorer sort which are despised and shaken off, think that God has as good as forgotten them, and thereupon they cannot conceive that he has any care of them. Therefore it is expedient that such as are so drunk with presumptuousness, as they take overmuch upon them under color that they be in credit and authority, should have their courages abated, and hear it told them, that they have a master in heaven, to punish them, though they escape the hands of men. On the other side, it is requisite that they should be comforted which are ready to quail, and should be tempted to fall into despair. And Saint Paul showed them both here. For he tells the Servants they need not be afraid but that God regards them, so they walk in his fear, and that he has a care of them, and accepts their service, as well as though they were in honorable state, and very great dignity to the world. And to the masters he says, they have a superior in heaven, before whom they must yield their account, and that there their greatness and highness will not go for payment. For all those things are nothing before God, because all things that bear a great gloss and countenance to the world, do vanish away when they come before the sovereign judge. On the other side also here follows that which is said in another text, namely that they which are fainthearted, must be comforted: for else they might quail, because it would seem to them, that God regards them not: I speak of such as are despised to the world. Therefore it must be told them, that God has not forgotten them, though it be his will to keep them low for [reconstructed: a time]. It behooves every one of us to apply this to his own use, according to the state that God shall have set us in. For when we be troubled wrongfully, when men make none account of us, when men shake us off: if we imagine that God has given us over too, we cannot call upon him. And on the other side also, we cannot serve him with a free heart, because we think it is but labor lost, and to no purpose. Therefore when we be assailed with such temptation, let us call this lesson to remembrance, which is, that though we be now afflicted in this world, and men laugh us to scorn, and spit in our faces, and to be short, though we endure all the reproach that can be: yet we fail not for all that, to be in the safe keeping of our God, because he esteems us and sets store by us, and will in the end show that he does so, insomuch that although we linger and pine away, and he withholds himself as it were hidden from us, and a man might deem (according to natural understanding) that we be (as you would say) razed out of his remembrance: yet nevertheless, after he has held us under for a while, and tried our humility and obedience: we shall find, that our walking faithfully and uncorruptly in his fear, shall be admitted in our account in the end, and that we have not labored for moonshine of the water, as they say. That is the thing in effect which we must bear in mind, when the great personages of the world exalt themselves in their pride, and are able to trample us under their feet.

However, let all such as have superiority over others, advise themselves well, and consider that God has not given them the bridle without reserving his own right to himself, but that both great and small must be made to appear before his judgment seat, and there there will be no accepting of persons. Therefore let such as are rich, let such as are in authority, let such as have any advantage above their neighbors, remember well this saying, that there is no accepting of persons before God: but that although in this world one man goes before, and another follows after: yet when the Trumpet sounds, so as we must all come before the great Judge: then there shall be no more any such difference. And for the same cause are even Kings and Princes brought to that point, and to that consideration in the Psalm, where it is said, You are Gods, and you are children of the highest: which is, because God has ordained them to be as his lieutenants, and set them in high degree. True it is that this must stand in force for a time: but yet shall you die as men (says he) and as any one of the common people, and then shall you be driven to know that you were but mortal men. For all these great and showy displays shall then be laid away. And of a truth, the setting down of the word Person, ought to put us well in mind, that they are but temporal things, and that we cannot bring any of them with us before God, as though they were our own. True it is that in our common speech we take the word Person in another sense: for we call a man or a woman a person. But when the Scripture speaks of it, it means all things that are without us, as riches, states, offices, nobility, great birth, and all things that men possess in this world, and of which they may also be bereft. Therefore when it is said, that there is no accepting of persons before God: it is as much to say, as he will judge us simply as mortal men, and as brittle and frail creatures, and that we cannot shield ourselves with one thing or other, insomuch that the richest cannot bring their treasures, lands, and possessions with them, to advance themselves with them above others. They that have been in any great dignity, shall not say, how so? Every man trembled under me. Such stuff shall be nothing worth before God. All the greatness and all the authority of the world will serve to no purpose, but every man shall be taken as a child of Adam. So then, let such as have any occasion to exalt themselves, bear well in mind, that all the things which have any gloriousness toward the world, and are esteemed and had in reputation, shall fade away like smoke, and be consumed to nothing, when we come to be judged of our God. And therefore let all men both great and small live in humility and trust. And that is the cause why Saint James says, let him that is small, glory in his highness. Why so? Because God has adopted us to his children, and although we are but poor earthworms, and even men themselves account us as filth and dung: yet has God vouchsafed to print his mark in us, that we might be known to be his children, and that he has given us leave to call upon him as our father with full mouth. Therefore we have just cause to glory, notwithstanding that we be of low degree. For we have a highness whereby God exalts us above all the world. And on the contrary part, Saint James says, that he which is great, must glory in his lowness. For whereas the unbelievers are so bewitched with pride, that they despise God, and (as I said before) do bear themselves in hand, that they are exempted from all law, and that their state is set alone by itself from all the rest of the world: the believers must understand, that all the dignity and excellence in the world, serves but for a time, and passes away, and that when we come before God, we shall have neither one thing nor other to clothe ourselves with. To be short, the things which the Scripture calls Persons, are as apparel and clothing. Let us take this comparison: If he that is richly appareled, thinks to escape from God, under color that he gazes at his own fine feathers, and that the world wonders to behold him: he deceives himself very much. For all those things must be laid aside when God calls us to judgment. Again, the poor folk that scarcely have where with to cover half their body, yes and that but with a few rags and torn clouts, must not think themselves the less esteemed (of God) for all that. For there shall be no more persons, that is to say, there shall be neither [reconstructed: riches nor poverty], honor nor baseness: we must all appear as we are, that is to say, mortal men, and children of Adam. That is it in effect which we have to gather upon that lesson.

After Saint Paul has showed every man's duty particularly: now he returns again to general doctrine. For (as I said before) there is one rule common to all men without exception, which is the same that is contained in God's law, namely that we should lead a holy life, giving ourselves over to his service: and also love one another, living chastely and soberly, in all mildness and honesty. This is common. But it is said afterward, that every man must have an eye to his own calling, as, the husband has a special duty towards his wife, and the wife towards her husband, as we have seen before: for Saint Paul has laid forth all those things. Now he directs his talk to all men, saying, Moreover my brethren, be strong in the Lord. Wherein he shows that we cannot give ourselves to the serving of God without hardness, but must take pains to prepare ourselves for it. True it is that if we were whole and sound, and that our nature were uncorrupted, it would never dare us to live according to God's commandment: in fact rather it would be our whole pleasure, accordingly as the faithful do feel by experience, when God has touched them to the quick. And for that cause also does our Lord Jesus Christ say, that his yoke is neither hard nor rough, nor his burden heavy: as if he should say, that he desires nothing but to guide us by all gentle and loving means. But if we consider what we be: that is to say, how unable we are to be firm and constant, and to hold out in the way which God shows us: surely we shall well see how it is not without cause, that Saint Paul exhorts us here to be strong. As if he should say, I have exhorted you until now to do your duties: but I know well that every one of you shall find such stubbornness in himself, as he shall not be able to overcome his wicked lusts but by fighting manfully. And though you be weak, yet think not that that ought to serve for excuse. When your passions on the one side are stubborn and rebellious against God, and yourselves on the other side are frail: think not that that shall acquit you before God: for you shall be condemned in your sins nevertheless. What is to be done then? Be you strong in the Lord (says he:) that is to say, whereas most men do welter in their sins, and think themselves discharged [reconstructed: because] their thoughts and affections are so rebellious against the righteousness of God: you knowing all the same miseries must dislike of yourselves for them, and seek the remedy of them. And what is that? Strengthen yourselves: that is to say, we must exert ourselves: As if he should say, It is a hard thing to walk correctly: for we shall have as many impediments as may be. The devil will not cease to seek all means possible to thrust us out of the way, and we shall have store of oppressions and vexations, for he has sleights enough and too many, and besides that, he assails us now after one manner, and now after another, and we have not with which to resist him. Therefore it behooves us to get strength to us.

Howbeit, he says, in the Lord, lest men should imagine themselves able to furnish out the matter with their own free will, and with their own cunning. Therefore, Be you strong in the Lord (says he) indeed in the mightiness of his power. When he informs us, that God will utter such power, as we shall not need to doubt of victory against all that the devil can practice, so we be not reckless, nor fall asleep. Therefore let us call on God, that he may help us and succor us at our need. So then, let these two things go together with us: that is, namely, first wakefulness, and such care as the faithful should have to strengthen themselves: and on the other side, hearty eagerness to call on God. And this is a text well worthy to be marked, as which contains a great matter in few words. For first we see that we must not be slothful if we desire to rule our life according to God's will, but forasmuch as every man bears with himself, and we desire nothing but to shake off all care, and to cast the things at our backs (as they say) which might trouble us: to the end we be not so negligent, we must mark first of all, that if we will serve God, we must exert ourselves, and that is as much to say as we must fight against the devil. For (as I said before) he is neither idle, nor will he suffer any of us to do our duty with such ease, as though we did but walk up and down in some fair place: but he will set thorns, and cast logs in our ways to stop us. Again, he will give such blows at us, as shall be enough to overthrow us a hundred times, before we can step one pace, unless God aids us. Forasmuch therefore as we cannot walk in the fear of God without fighting: we ought to bear Saint Paul's warning in mind. Furthermore he intends also to make us perceive our own weakness. For we know that men do bear much with themselves, and seek nothing but to welter in their pleasures. Also there are which presume on their own strength, and bear themselves in hand that they be able to work wonders as though they were as stout as could be required. And this cursed persuasion has deceived wretched men in all ages, and by that means has free will trotted in every man's mouth. But Saint Paul tells us here, that we have need to be strengthened: which saying implies that we be weak by nature.

And afterward he expresses himself yet better, in saying that it is in the Lord that we must be strong, and that he has all power in him, to give thereof to us, as much as is needed. Then if we undertake anything without calling upon him, we shall be punished for our rashness and pride. Saint Paul therefore shows us that men cast themselves into decay by their overweening, in imagining themselves to have that which they have not, which conceit turns them away from calling upon God. Now it might be said here that it is a superfluous exhortation to bid us be strong in the Lord: for no man is able to uphold himself — that lies not in any body's power to do. (No:) but yet for all that, we feel by effect that God works in such a way in us that we do the same things that he does. But yet must that working needs be amenable to us. If a man has lived holily, so as he may have been as a mirror of holiness and of all virtue, it may well be said he has done this or that. And indeed we are not as timber logs, and therefore we do good. Indeed, but yet must we understand that this working comes from elsewhere than from ourselves, and there lies the knot of the case. Then if it be demanded whether men can do good or no: indeed, but not of themselves, nor of their own self-moving, or of their own kind, but only because they are guided by the Holy Spirit. If it be demanded whether men can do evil: indeed, they are given wholly to it, it is their common bias. So then, men do evil of themselves, and the root of it remains in them, and the blame of it is rightly imputed to them, and they must not fetch windlasses above nor beneath to find trifling shifts. Whoever has done evil shall abide always in his condemnation: but let us consider well that God works in us when we do good, and the praise thereof ought of right to be given to him. However, although there is nothing in us nor on our side when we serve God: yet notwithstanding Saint Paul exhorts us not in vain, in saying that we must be strengthened in God. For we must not be lazy, as he speaks of it in another place, where he says, work your salvation in fear and trembling, for it is God that gives both will and the ability to perform it, and all according to his good pleasure freely and of his own mercy. This saying seems strange at the first blush, when Saint Paul wills us to work our salvation. For is that in us? (No:) But he corrects that which might be conceived through presumption and overweening, by saying that it must be done with trembling, and that we must walk in fear — that is to say, we must distrust ourselves, indeed and be utterly abashed, assuring ourselves that we cannot stir one of our little fingers, no nor think one good thought (as he says in another place) except God give it us from above. And afterward (which confirms this matter yet better) he adds for a conclusion that God gives both the will and the performance of the will. Then it is God that does all, and yet we cease not to do also — indeed, but that is by him, and of him, as I have declared already. To be short, the holy Scripture says not that God does renew us, and that when we are begotten again by his Holy Spirit, we begin to have a good mind and to be well inclined — to the intent we should be slothful and idle, but to the intent that God should be glorified, and we not imagine ourselves to be the workers of our own salvation, but yield him the honor of all the good that he has put into us. However the world goes, yet must we be watchful, that is to say, we must keep good watch against the devil, and endeavor to give ourselves to goodness, so as every one of us exert ourselves, for we must imprison our own wit and wicked will to make them obedient to God: but yet must all be acknowledged to be of him.

His adding of these words, "of the mighty power of God," is to make us overcome all distrust, for we see we are given to be out of heart, insomuch that if we cannot accomplish the things as we would, which he commands us, we conclude, that in the end we must needs quail. But on the contrary, Saint Paul says, that God will utter a mighty and victorious power, according as it is said, that he who is on our side is stronger than all the world. Seeing then that God takes our part, and upholds us with his power: let us not fear to be surprised by Satan and all that ever he can devise against us, but that whatever distresses befall us, in the end we shall overcome all, even by resting upon God's invincible power. And of a truth God perfects his power in our weakness (2 Corinthians 12:9): that is to say, he works not in such a way, but that in the mean time [illegible] go limping, and are plucked back, and stumble, and step many a pace awry, and now and then start out of the way. You see then that our Lord's assisting of us with his Holy Spirit, is in such a way, as he holds us still in awe, to give us occasion to humble ourselves. Our weakness therefore is mingled with the strength of God's assistance, and that is to the end we should know what need we have to call upon him, and to flee to him for refuge. For we are ready enough of ourselves to [reconstructed: darken] God's glory. And therefore God is compelled to awaken us, and to say to us, "Wretched creatures, should you not be forlorn a hundred thousand times, if I held you not by the hand?" Now then, our Lord's leaning of infirmities in us, is to draw us to him, and to subdue us to meekness, that we may have matter to praise him for, in that he suffers not our falls to be deadly: and again, that we should seek him every minute of an hour, knowing that if he helped us not up again, and held us on our feet, we should perish without any mercy. That then is the cause why that to Paul's former saying, we must also join this sentence, that God does indeed leave some weakness in us as long as we live in this world, but yet ceases not to utter his invincible power in making us to get the upper hand: and that we must dwell upon this conclusion, that when Satan has worked the uttermost that he can, yet must we march on nevertheless, and keep our way to our journey's end. And why? For it is not only said, that God will humble us, and that he will have pity upon us: but also that his power shall show itself in succoring us, and that not with a single and common operation, but with a mighty power, that is to say, with a power that shall overcome all the hindrances of the world.

Now then we see what diversity there is between the doctrine of the Papists, and the doctrine that we follow, which is grounded upon the holy Scripture. For these blind wretches say, they can work wonders by their free will. Indeed they will give some little snippet to God, saying, that he supplies their wants, because they are inclined to evil and to vice, but that they are restrained by him. God therefore is as a pretty fellow to help them at a dead lift: but in the mean while it is their own free will, and their natural power that bears all the sway. But when they have made the uttermost of their own strength: yet do men dwell always in doubt, and if they happen to hold their own one hour, by and by they stumble, and can never get up again. But on the contrary we hold opinion, that man must be utterly beaten down (as we are taught by the Holy Ghost,) so as we may not have one drop of power resident in ourselves, but be utterly emptied. Are we once at that point? Our Lord shows us the remedy. If we turn to him, and acknowledge our wants, and are ready to beg, so as we have our mouths open, and are not puffed up with pride, but rather utterly empty: then does our Lord assure us, that he will not fail us, and we shall have whereof to presume, however not after the manner of the Papists, who make their brags and afterward come short of their reckoning, and are put to utter shame. On our part, when we have acknowledged that nothing we are, nor nothing can do, we resort to God, to glory against Satan, and against all the assaults that he gives upon us, and against all the strongholds of hell, and against all the impediments and temptations in the world. Thus you see how we ought to put this lesson of Saint Paul's into use.

After he has spoken so of the mighty power of God: now he adds, that we must arm ourselves with his complete armor. As if he should say, that it is due to none but ourselves, that we are not well armed and weaponed to overcome all Satan's assaults, and that our own negligence is the cause that we are so often vanquished and foiled. And why? For God not only promises to help us by his power, and that in such measure, as we shall get the upper hand: but also puts means into our hands, and arms us: and yet notwithstanding we hang up our armor upon the wall. And is it any marvel if we are taken unawares, or are unable to resist at the pinch, when we hold scorn to use the means that God offers us, and are so near our hand? Now what is this armor? Saint Paul will show it in due place, as now let it suffice us to know his intent. Then whereas it is said, that we must be armed with God's complete armor: it is to rebuke and quicken up our recklessness, in letting the things alone which he offers us. Indeed we will like it well if a man tells us that God is ready and forward to help us, and that we need not doubt of victory against all our enemies, so long as he is on our side: we accept this gear willingly: but in the meantime we are contented to sit still, and it is not for us to encounter our enemy, for he is far too strong for us. But yet must we in this case encounter hand to hand: and we would that God's armor should lie still, and be prepared for us without using it. For this cause are we commanded to put it on, that is to say, to apply it to our use, since our state is such, as we must maintain battle, and it pleases God that we should be so armed, and that the devil should not come upon us unprovided.

And Saint Paul not only uses the word armor: but also adds, all the furniture, as if he should say, we must be armed from top to toe. And that shall be set forth particularly yet better hereafter. However his meaning in this text, is that our ingratitude is known so much the more, in that God arms us at all points, so as nothing is missing, except the fault be in ourselves. Indeed we will not hesitate to put on some part of the armor that God gives us: however, it is but as if one man should clap on his Morion for a show, and take neither Target, nor Corselet nor anything else: and another catch up his sword, and the third his halberd, and in the meantime every one of them wants many other things that they should have need of. So we perhaps apply some part of God's armor to our use: that is to say, we will not utterly reject or refuse all the grace that he offers us. But there is none of us all that arms himself as he should do: that is to say, who is furnished with all the virtues that God gives him. For it is certain, that both from the right hand and from the left, from above and from beneath, God ordains means for us to fight with, which are sufficient, so we despise them not, but upon knowledge of our want, receive the things which he gives us so liberally.

And to the intent we should be the more provoked to arm ourselves, and to receive the helps that God gives us: Saint Paul adds, That you may withstand all the assaults of the Devil. Here he confirms the matter that I spoke of before: that is to say, that we cannot serve God at our own ease, as though there were nothing to hinder us: as, a man may go to his work all day long, and it shall go forward quietly, because he is not disturbed. But it is not so in the obedience which the faithful should yield to their God. And why? The devil ceases not to trouble them, and to work a thousand spites and encumbrances upon them. Therefore if we desire to walk in the fear of our God: we must be armed, that we may be ready for battle, for our enemy will never let us rest. And for that cause Saint Paul sets down many assaults of Satan. As if he should say, Satan's assailing of us to bring us to wickedness, is not for once or twice and away: but he maintains a continual battle, and when he has given us one alarm on the one side, he comes about again on the other, insomuch that besides our own enforcing and strengthening of ourselves, we have need of armor to repulse our enemy, on whichever side he assails us.

And again he amplifies it yet better, saying, that our fighting is not only against flesh and blood: but also against the powers, and principalities of the air, against the Lords of the world, and against wicked spirits, which fight from heaven against us. Commonly when we have to do with an enemy that is not greatly able to annoy us, so as we fear not that he can do us any harm: we despise him, and that is oftentimes a cause, that such as you would esteem to be the most valiant in the world do come up short. And why? Because they despised their enemy. But Saint Paul tells us, we have to do with other manner of beings than mortal men: and yet we fear them not. If a man hates us, although he be not of any great ability: yet have we a flea in our ear (as they say) and we think it wisdom to prevent the things that our enemy can practice against us. But especially if our enemies be mighty and strong, and we unable to stand against them, and to repulse them: then are we as much amazed as may be, and yet they be but mortal men as we be. However, Saint Paul tells us, we have not to fight against mortal men, but against enemies that do far surpass them. And for that cause does he call them powers and principalities, giving them authority as though they had the upper hand of us already. If we were to fight with an enemy that were over our head, it would trouble us greatly. Now such are the devils: they have that advantage of us: for they be named even kings of this world: and besides that, they have a thousand wiles and policies. And therefore it is said, that they not only assail us with force, but also lay so many traps and ambushes to entrap us, as we could not escape them, if we stood not upon our guard. Here it stands us in hand to be thoroughly awakened, though we were not only asleep, but also as it were in a swoon. Yet notwithstanding, this warning does little help us: for we see how cold we be in buckling ourselves to the battle. Saint Peter tells us the like, though he uses not the same words. For in saying that the devil is as a roaring lion, going about and seeking some prey to devour, so as he will swallow us up [reconstructed: but] of hand, if we be not waking: he shows us that it is not for us to be reckless and out of fear, but rather to stick well to our calling. Not that we should be afraid out of measure: for the intent of Saint Peter and Saint Paul in setting forth the devil's force, is not to discourage us and dismay us, that we should conclude with ourselves: how shall we then do? we be quite past hope of recovery. No: but Saint Peter adds, withstand him being strong in faith. And Saint Paul says also to us: the devil is strong and mighty, but yet God surpasses him: and if you be armed with his power, fear not but you shall far overcome Satan and all his assaults, and in the end get the upper hand of him. So then, the thing that we have to bear in mind, is that as often as we perceive the hindrances that hinder our walking where God calls us, and our holding out as were requisite: we must acknowledge our own infirmity, and condemn all the foolish overweening of popery, as their free will, their works of preparation, and all things which they imagine themselves to bring to God. Let all such stuff vanish away. And when we have acknowledged that we can do nothing at all of ourselves: then let us on the other side consider who is our enemy, and be afraid: not as men in a maze to sink in our own wretchedness: but that the same may the better waken us, and drive us to seek help at God's hand by prayer and supplication, and to embrace his promises with faith, which shall get the upper hand of all the world. And therewith let us not doubt but that God will always have the upper hand of Satan and of all his practices. For he has promised to use an infinite power, whenever the case concerns the helping of us. You see then that we must walk in fear and wariness. And why? Because we be besieged with many enemies, and yet are destitute of all goodness, and given to all evil. Then stands it us in hand to distrust our strength, and to mourn, and to be quickened up with fear, because of our enemies, which might so devour us at the first stroke with one grain of salt (as men say) as we should be utterly undone. For not only once, but a hundred thousand times should we be overwhelmed by the power of the devil, if our Lord upheld us not. But however we fare, let us march on with our heads upright, [reconstructed: presuming] upon the help that is promised us from above: and we shall feel it in such wise, as we shall continue unconquerable. And although we always hang our wings, and endure hot skirmishes, [illegible] as [reconstructed: sometimes] we feel stinging heartgripes, (as indeed God will perform his strength in our weakness:) yet however we fare, let us not doubt but all shall turn to our benefit, and that even our troubles shall be a means to make us modest, and serve us for spurs to prick us forward to call upon God, and moreover move us to yield him thanks and honor, when we see he has granted us the grace to overcome our enemy, so as we shall every minute acknowledge the goodness that we have received at his hand. Thus the way for us to order our life well, is, first to know God, and afterward to understand that we be beholden to him for all the goodness, and good things that we have, and therefore not be cold and lazy, but [reconstructed: enforce] ourselves every man to glorify him, in such wise as we walk continually in his fear.

Now let us fall down before the Majesty of our good God, with acknowledgment of our faults, praying him to make us perceive them better than we have done, and that our so doing may cause us to resort to him, that we may not only obtain forgiveness of our faults past, but also be so strengthened, as we may order our whole life according to his holy commandments, even according to the measure of grace that he shall have given us, until he has taken us out of this world, and rid us of all the vices and spots with which we be stained as now. And so let us all say, Almighty God, heavenly Father, etc.