The Sixteenth Sermon, which is the First Upon the Third Chapter - Ephesians 3:1-6
him: and that he may correct us, so we may cleave fully unto him, and he may bear with our infirmities, so we may not cease to resort unto him freely at all times, though we are not worthy of it. And so let us all say, Almighty God heavenly Father, etc.
The Sixteenth Sermon, which is the First Upon the Third Chapter.
1. For this cause, I, Paul, being the prisoner of Jesus Christ, am an ambassador for you Gentiles.
2. Surely you have heard the dealing forth of God's grace, which was committed to me on your behalf.
3. How that by revelation He has given me knowledge of the mystery, (as I have written unto you briefly heretofore).
4. By the reading whereof you may understand the knowledge which I have in the mystery of Christ,) 5. Which was not known to the children of men in times past, as it is now discovered to His holy Apostles and Prophets by the Spirit.
6. That is to wit, that the Gentiles are fellow heirs, and of one selfsame body, and partakers together of His promise in Jesus
Christ by the Gospel.
Although every one of us confesses that the doctrine of the Gospel always brings trouble and persecution, because the world hates it, and yet for all that, we ought not to be dismayed nor shrink away: nevertheless, it is so hard to put into practice what we confess, that there is almost none of us who is not vexed, and almost shaken down, when God's enemies offer any unquietness, or when we see the humble faithful so cruelly used at their hands. Nevertheless, it ought to serve to strengthen our faith when we see men, who are frail by their own nature, not afraid to hazard their lives in bearing record of God's truth. Seeing then that the power of God's Spirit appears most manifestly, if we were not so blinded by unthankfulness, it ought to assure us so much the more. But since we take very little advantage of it, we need to be encouraged, as St. Paul also does in this text. When we see the devil stir up his followers to execute all tyranny against God's children, let it not shake our faith. And especially if the faithful endure patiently all that can be, for the maintenance of God's truth which they know, and that they also hold out to the end without swerving: that (as I said) ought not to be lost.
And for the same cause does St. Paul in other places say,* 1.1 he suffers for the welfare of the Church. Not that he could purchase them forgiveness of sins, or any grace by his death:* 1.2 but because the Gospel is God's mighty power for the welfare of all who believe, and the further we go forward in it, the nearer it brings us to God, and to everlasting life. St. Paul then suffered for the example of those whom he had taught before with his own mouth. For (thereby) they knew that his speaking to them had been in good earnest, seeing he spared not his own blood and his life, to seal and confirm the doctrine that he had brought them. As much is done in this text.
For he says, he was an ambassador for the Gentiles, even though he was the prisoner of Jesus Christ. Surely these two things seem to be as contrary as fire and water. For could not Jesus Christ honor them better whom He sends in His name, and who represent Him, than to put them to all the shame and reproach of the world?* 1.3 But St.
Paul, as well here as in other places, has not hesitated to glory in his imprisonment and bonds. Indeed, he was kept in ward as an evildoer: but in the meantime, he had record both before God and also before man, that he suffered wrongfully, for executing his office, and finally for serving God faithfully. Therefore let us not think it strange, that on the one side he calls himself a prisoner, and on the other side the ambassador or messenger of the Living God, even as representing His person and dignity. And it is not for nought that he adds the name of Jesus Christ. For imprisonment generally might have bred some evil opinion of him, because evildoers are punished with it by order of justice. But the case puts a difference between evildoers, and the witnesses of God and of our Lord Jesus Christ.
That is the reason why St. Paul calls not himself a prisoner simply and without exception, but also shows the cause why: saying, that Jesus Christ avows him, as though he were a hostage (or pledge) for Him. So then, by this saying we are warned to receive St. Paul's doctrine with greater authority, seeing he has ratified it so well. If he had only executed his function in preaching, we ought to have made account of the obedience that he yielded unto God. But he also worked miracles, he endured a number of troubles and inconveniences, and finally he suffered imprisonment and death.
Now, when we see that for all this he ceased not to go through steadfastly, and to overcome all the assaults that Satan and the wicked world were able to stir up against him: surely we have the greater confirmation of the doctrine, which serves at this day to our use.
And therefore when we are told of Saint Paul, and of the great number of encounters that he endured, let us not think it is more than needed. For it is always a more certain ratifying of the doctrine, to the end we might understand how it is not the doctrine of any mortal wight, but the doctrine of the living God, who also strengthened him with invincible constancy by His holy spirit. Now, as this is well spoken of the person of Saint Paul, so must it also be extended further. For God willed and ordained that the rest of the Apostles should suffer as well as he. And it is said of Saint Peter,* 1.4 that when he was grown old, he should be girded after another fashion than he had been wont to be, so as he should be tied in strait bonds, and be led whither he would not, at leastwise in respect of fleshly infirmity, though he had a spiritual disposition of mind to obey God. We see then, in effect, how God's servants suffered, not just two or three of them, but so as there might be, as it were, a great and thick cloud of them, as the Apostle says in the twelfth to the Hebrews. Since it is so, let us make our hand of such helps. For it is certain that God meant to sustain our feebleness by adding such helps to His word (which ought to be of sufficient authority by itself), to the intent that it should no more be doubted of, nor called into question. Thus you see how the thing that we have to bear in mind is that the blood of the Apostles and Martyrs that has been shed to confirm the doctrine of the Gospel is as good as a hundred seals, yea, as a whole million of seals, to warrant us all the things fully that are contained in the Gospel. True it is that our faith ought to be grounded upon the authority of the Holy Ghost, and that although
God had never a Martyr to show that the truth of the Gospel is firm and certain, yet it ought to suffice us that it is He who speaks it.
Again, we have seen heretofore that the truth shall ever be doubted of until the Holy Ghost has sealed it in our hearts. And for that cause,
He is called our earnest penny,* 1.5 because He ensures us of the
heritage which we hope for, according to the promise which has been purchased so dearly for us with the blood of our Lord Jesus Christ.
Now for the last step, we must come to the experience that we have in these days. For the blood of martyrs is shed still at this day, and God could well prevent the wicked from running so recklessly against the faithful: He could well change all their mischievousness and rebellion, and whereas they are ravening wolves, He could make them as sheep and lambs: surely He could do so. But on the one side,
He ordains Satan to drive them and stir them up to such rage, and again, He gives them license and leave to trouble the faithful. And why? To the end that we should know what the power of His holy spirit is, when it pleases Him to guide and govern us. For (as I have declared already) the weakness of men is such that there needs but the falling of a leaf from a tree to make them quake, and again we know that death is horrible of itself. Therefore we must conclude that God shows a wonderful grace when He strengthens His servants in such wise that they are not dismayed by any threats, nor at the sight of fire, when the enemies and tyrants are not content with single death but add thereto the most tyrannical torments that can be devised. Now then, when the martyrs persevere in such constancy, therein men perceive that God has put His hand to it. Wherefore, when we hear that they are handled so cruelly for God's word, and that some, if they escape, are nevertheless ready to die, and others, knowing their death shall be precious in the eyes of the Lord, offer themselves in sacrifice with a cheerful courage: let us not suffer their blood to fall to the ground. (I say), when we hear of all these things, let us beware we do not allow that which God has ordained for our edification and for the better confirming of us in our faith to perish.
For although we ought to be (sufficiently) instructed by the preaching (alone), yet it must needs be a great strengthening to us when God's word is not only preached but also sealed in that fashion.
Then it is not to be called into question, or to be disputed as an uncertain matter: but they to whom God has granted the grace, and are led so far by His holy spirit, as to suffer for His truth, are faithful witnesses that their blood serves to give a full sealing up to His word, to the intent that we should be the better resolved of it. Thus you see what we have to gather upon this strain. And although the enemies of the Gospel make a triumphing, and spit fire, and keep a great clamor to deface all that belongs to God: yet let not us cease to glorify God always, seeing that all the battles which are prepared by Satan's policy against the faithful, are turned by God into crowns and garlands, and He makes them to overcome all things that seem to make for their undoing and destruction. The thing then which we have yet further to mark, is this in effect, that we must not be thrust out of the way when we see the wicked sort, and the despisers of God, and all worldlings scorn our simplicity, at such time as our brethren suffer persecution: but must consider that the prisons where they are kept, and the reproachful fires are of much more worthiness and excellence than all the seats where those judges sit, that are as Satan's underlings or upholders, and as rank murderers: yea, and more excellent than all seats of kings and princes, though they make never so much ado of their greatness.
Now hereupon, Saint Paul adds, "You also have heard the dealing forth of God's grace which was committed to me, as I have written briefly unto you, according as He declared the mystery thereof unto me; and you may better understand the knowledge which I have of the mystery of Jesus Christ." Here, Saint Paul intends to prove that he was ordained an Apostle, not as one who had thrust himself in through rashness or folly, nor as one who had been advanced by the favor of men, nor as one who had fallen into it by haphazard; but as one put in by God's free goodness.
It is not here only that he strives for the maintenance of his calling, that is to say, to show that he was an Apostle sent and approved by God; but he stands upon that point in many other places.* 1.6 It is true that he did not care for his own person: but the certainty of the faithful depended thereupon. When we come to hear the Gospel, if we are not thoroughly persuaded that he is sent of God, surely we may well conceive some wandering opinion, but we shall never be sure, nor have any rest. This, then, must go first: namely, that those who teach us are approved, and that we know them to be employed by God for our salvation, and that they are instruments of His Holy
Spirit. For otherwise, one might say, "What is he?" For there is nothing in us by nature but vanity and deceit. And on the other side, were a man never so well-learned and sound, so that there was nothing in him but substance and soundness, yet he would not be able to assure us of the forgiveness of our sins: it is too great and high a thing to warrant us reconciliation with God, and that He takes us into His favor, whereas there had been nothing but deadly enmity before. If the angels of heaven should say it with one mouth, they could not warrant it to us, except they were authorized by God.
So then, let us mark well that Saint Paul's laboring so much to show that he did not thrust himself to be an Apostle, but that he was sent by God, and had that office at God's hand, and that in all his doings he attempted nothing upon presumption or through rashness, but according to our Lord Jesus Christ's choosing of him, because it was
His will to be served by him in that manner, is not without cause.
That, therefore, is the ground that he goes upon in this text.
Now, he says also that the Ephesians ought to have known well the mystery or secret that had been revealed to him, namely, to the end they might have been sure that he was ordained and appointed to deal forth God's grace, and to preach the everlasting salvation of
their souls to those who had formerly been cut off and banished from the kingdom of heaven. And here we have to mark first of all, that to hear and to understand the things that are preached to us concerning the Gospel is not all that we have to do: but that we must mount up yet a little higher: that is to say, that God would have us to be certified of His good will by the record of men. For were it a thing devised here below, it would be too weak a matter.
Therefore, let us note that the preaching of the Gospel and our common gathering together to be taught is not a policy or order of man's devising, nor a fancy or invention of man, but an ordinance of God, and an abiding law, against which it is not lawful for us to attempt anything at all. Since it is so, we ought to come so much the more soberly and advisedly there, as to God's school, and not as to a man's school, to hear the preaching. True it is, that we ought to examine the doctrine, and that we must not receive all things indiscriminately that are preached, nor at least be as brute beasts in that regard, after the manner of the Papists, who term it simplicity to be without any understanding at all: but yet must we bear such honor to God's name, that when the doctrine of the Holy Scripture is set forth unto us, we withdraw ourselves from the world, and forsake our own reason, to submit ourselves with true obedience and humility to the things which we know to have proceeded from God.
When we come there with such a mind so prepared, surely God will never suffer us to be deceived, but He will so guide us by His Holy
Spirit, as we shall be certified that our faith comes from Him, is grounded upon His power, and that it does not come from men. Let that serve for one point.
Again, whereas Saint Paul says that the calling of the Gentiles to the knowledge of the Gospel, that they might be joined to those who were already near, was a mystery or secret: we have to note that God
purposed to humble the world, and to hold it (as you would say) bridled, to the end that we should learn to honor His providence, notwithstanding that the reasons thereof are unknown to us, and the means thereof hidden from us. God could have published the Gospel immediately upon the creation of the world, or straight after Adam's fall; but He delayed it for almost two thousand years. And afterward again, after the flood, although the world was renewed, He delayed it again. So then, there passed about sixteen hundred years before Abraham was called.
And when God chose him and all his lineage, it was not yet the Gospel. Nevertheless, God took one man in his old age, who was already passing and half-dead, yea, even as good as buried, and in the meantime, He let the whole world go to destruction. Now after that, four hundred more years were spent before the Law was published; however, that was only to Abraham's lineage. The Gentiles, being the far greater number, were nevertheless excluded.
This matter seems strange at first sight, and those who would hold God bound to their desires will find enough here to argue about, and so they do indeed. For they would have God bound to call all the world alike without exception. But that He will not do.
Again, is the Law given? Then a long time passes before Jesus Christ comes into the world. To be brief, for the space of almost four thousand years, an infinite number of people passed, wandering here and there like blind wretches, walking in the shadow of death, and God let them alone, as it is said in the seventeenth of Acts.* 1.7
Suddenly the trumpet sounds, and the wall is broken down, and God gathers together those who had once strayed from Him and despised
His name. He receives them to favor by means of our Lord Jesus Christ,* 1.8 in whose person the sovereign dominion of God is extended over all the world. These then are things that could not
enter into our understanding, as I said before. Therefore, it is not without cause that Saint Paul names that order of dealing a mystery that had been unknown to all ages and was revealed in his time.
But first and foremost, we must resolve a question that might be put here, because the patriarchs were not utterly ignorant of what should follow, and the prophets bore record of it. For when there is any mention that the Gentiles should be matched with the people whom
God had chosen and adopted before, it is said that Moses foretold and uttered it,* 1.9 and that all the prophets said that the strangers should come to worship God and to honor His majesty. Then, it was not a thing utterly unknown at that time, as Saint Paul speaks of it.
But yet, let us mark that all those prophecies did not cease to be obscure because the means were hidden.
It is true that the hope of the faithful was that God would one day gather together the world that was scattered after such a horrible manner as we have seen. But as to the knowledge of the time when
Circumcision and the figures of the Law should be abolished, that God should be served in a different and better-known fashion, that Jesus Christ should be as the Dayspring of Righteousness, that men should content themselves with Him, and that there should be no more visible signs but Baptism and the Lord's Supper to confirm us in all the spiritual gifts which we obtain at this day,* 1.10 all this, I say, was unknown.
Yes, even the very Apostles themselves continued in that gross ignorance, despite the fact that our Lord Jesus Christ warned them of the things that were at hand.* 1.11 Indeed, when He sent them abroad into the country of Judea, He said unto them, "Do not yet speak to the Gentiles." But that was because the convenient time had not yet come.
When He drew towards His death, Jesus said, "I have other sheep that are not of this fold; they must be gathered together" (John
10:16). There He shows that many were chosen by God His Father, who nevertheless were not included in the nation of the Jews. And when He had risen again from the dead, He said, "Go preach the Gospel to all creatures" (Mark 16:15). Here then is the commandment first given to them to preach the hope of salvation to those who were utterly strangers to it before.
Now, when Saint Peter was informed that God would send him to a heathen man, he was so amazed that the hairs stood up on his head
(Acts 10:9-16). And how is that possible? God had to send him a vision from heaven to make him go to a man whom he considered unclean.
So then, it is not without cause that Saint Paul, speaking here of such a high and great secret, says it was unknown to the patriarchs and prophets. They had indeed some inkling of it; however, that was only according to their measure and under shadows and figures. There was not then any certain knowledge until God had revealed the matter in effect, which He had kept in His own determination.
Indeed, Saint Paul thought it good to repeat the word "mystery" or "secret," to the intent that one of us should not provoke another to be willful in opinion, as we are wont to be. For if a thing is hard, one will say, "This passes my understanding," and another makes no account of it at all. By that means, people turn away from obeying God and cast, as it were, a stumbling block in others' way, so their path is blocked, and none come near God's truth, which would be clear enough if they would listen to it. But we are often convinced that it is too high and profound a matter, and therefore it seems to us that God does not speak it for us.
That is a cause that makes us scorn His word and leave it alone as something that does not belong to us at all. Yea, and the boldness and foolishness of people are such that they condemn all things that do not suit them. Here, Saint Paul, to correct that fault, says that the thing unknown to us is nevertheless full of majesty before God. Shall we take it upon ourselves to measure God's secrets by our imagination? What presumption that would be!
As it is said, "His judgments and ways are unsearchable, and His paths beyond tracing out" (Romans 11:33). Therefore, let us learn to magnify God's wisdom, even though His meaning may be obscure to us; yet, we should not dismiss it but honor it with all humility. Truly, even the things that seem most common ought to be received by us in such a way that we understand God gives us but a taste of them, and we do not have perfect knowledge of them. I mean the whole doctrine of the Gospel. There is not any point there that seems to be of such small importance that does not surpass all our understanding.
There are also some matters where God reserves the reason to Himself, intending thereby to restrain us, to make us confess that all
His doings are righteous, even though we cannot agree to it by our own natural wit, nor conceive in our minds the reason why it should be so. Now, if ever this doctrine needed to be put into practice, it needs to be put into practice nowadays. For we see how the wretched unbelievers generally shut themselves out from coming unto God.
What is the cause that the wretched souls in the popedom wallow in their own ignorance, and despite anything they are told, still show that they are as if bewitched by Satan? They say that God's word is too high a thing. Yea, but does it follow, therefore, that we have just cause to reject it? We should rather consider how it is said, "God's
wisdom is comprehended only by humility" (James 4:6). Seeing that God grants His teaching to the lowly and little ones, all pride ought to be beaten down in us, and then we would find that our Lord did not give His word in vain.
Now then, seeing that in these days we see a number who find no taste in the Gospel because it is like a strange language to them, let
Saint Paul's saying and declaration move us to receive modestly whatever God tells us, even though it may be too high for us. Let us pray to Him who has all light in Himself to give us as much as He knows is for our benefit. For just as God speaks to us and makes His doctrine ring in our ears, so also does He work inwardly in our hearts by His Holy Spirit.
Wherefore, let us submit ourselves to Him and be ready to receive whatever is truly taught us in His name. Thus, you see what we have to remember under the word "mystery" or "secret."
Now therefore, when we find anything in the Gospel that seems hard and difficult to accept, let us not do as a number of foolish people do, who reject whatever does not suit their own liking. But (as I said) let us revere what is still hidden from us, waiting until God furthers us and draws near to us, increasing the measure of our faith.
You see then how, in reading the Holy Scripture, we must have the humility to hold ourselves in awe and say: "I do not understand such a text; but it is not for me to dismiss it as though it served no purpose. Therefore, I will pray to God to bear with my ignorance, to open the gate to me when He sees fit, and to show me what He thinks proper and beneficial for me."
Again, likewise, when we come to a sermon, if we do not understand all that is spoken to us, let us remain patient and, in the meantime,
honor our God and revere Him in the things that are too high for our understanding.
Here we see that those who would stop the mouths of all God's true servants, so they should not speak of the things that seem too high for them, are truly devils incarnate. For what madness is it that, because we do not understand why God has chosen some and forsaken others, how God governs the world, that even the devil himself cannot do anything without permission, and that the wicked are instruments of God's justice — we, worms of the earth and stinking corpses, should presume to say that such things should be removed from Holy Scripture? Scripture, which was revealed to us by the Holy Ghost and sealed with the blood of God's Son! Must it not be that they are wholly possessed by the devil when they presume so far?
Therefore, let us abhor such monsters and pray to God to lay His hand upon them and show that they are no better than lice, fleas, gnats, and other vile and despised things of the world, when they rail against God with tyrannical and barbarous fury. But for our part, let us understand that the honor we owe to our God is this: whenever we hear any of the secrets of God's word, which cannot be known or understood by man except through the revelation of God's Spirit, we must wait patiently until God increases the knowledge He has given us.
Again, when one person has a greater measure of faith and more understanding than others, let him accommodate himself to those who have less, bear with them, and labor to further them more and more. And let those who are less knowledgeable show the humility to stay within their bounds and not overstep them, but put into practice this saying of Saint Paul in another place: "If in anything you think
otherwise, God will reveal this to you" (Philippians 3:15), and in the meantime live in harmony and let there be no trouble among you.
And so you see what we ought to learn from this point.
Furthermore, let us note that God intended to set greater glory upon His mercy by this means. For when, in the end, He published the doctrine of His Gospel, He revealed the infinite riches of His goodness towards us. And although we do not know all the reasons that God had in His mind when He delayed and put off the publishing of His Gospel for so long, yet, nevertheless, it is easy for us to judge that He intended to open our eyes, to awaken us, and to stir up all our senses, so that each of us should better know how much we owe to Him.
For are we better than our fathers? Or when the Gospel was published throughout the world, were the Gentiles more teachable than before? No, but it seemed that wickedness had then come to its full measure, so there was nothing but contempt of God. Now, when the world was so thoroughly devilish, then Jesus Christ came, and then was the message of salvation brought to all people.
Yea, and when Saint Paul, speaking to the Corinthians, told them that murderers, fornicators, drunkards, thieves, perjurers, and such like would not inherit the kingdom of heaven, he said unto them,
"And such were some of you" (1 Corinthians 6:9-11). This was to show that the Gospel was not preached at Corinth because of any virtues found there, nor because its inhabitants had been more devoted to God or deserved anything at all, but all proceeded from God's only free goodness.
Thus, you see that the secret which Saint Paul speaks of is to be applied in this manner: namely, that it was God's will that there should be sin in all people without exception, the remedy for which
He has sent by His grace. Likewise, in our time, we cannot say that we are better than our forefathers, as I told you before. For if you look at the common state, there was more faithfulness among people fifty years ago than there is now. There was more modest conduct, there was less excess and superfluity of pomp, and, to be brief, people were not like dogs and cats, as they are nowadays.
It is true that they always had a hint of their own nature, which is worth nothing, but yet Satan seemed to be chained then. However, within these thirty years, things have gone from worse to worse and so far out of order as it is horrible to see. And thereupon, behold,
God's grace is preached, forgiveness of sins is declared, and God calls those who were a hundred thousand times lost.
Now what can be said to this but that God's will was to give greater beauty to His grace and mercy by such an after-deal? Wherefore, let us consider that the way to benefit from God's wonderful secrets is to revere what we do not know, to receive what God vouchsafes to show us, and to accept without contradiction what we know comes from Him. Above all, let us ensure that our faith is built up and consider whether we ought not to be more inflamed with love for God, for He has chosen to send the Gospel abroad nowadays as if it were out of a deep dungeon.
And after we had wandered here and there like wretched wandering beasts, and were plunged in superstition and idolatry so that we scarcely had any understanding of religion, He has appeared to us again, not in person, but by His doctrine, which is preached to us today, and which had been utterly buried.
Let us then have regard for that. And although the world does not perceive at first why God works in such a strange fashion, let us not cease therefore to profit from it, nor let us concern ourselves with
our own state to be assured of the will of our God. Instead, let us resort to the head, that is to say, to our Lord Jesus Christ, and understand that since we are joined to Him again by the Gospel, God always acknowledges us as His children.
And although we have been the most wretched in the world, and are still today worthy to be banished from His house and cut off from His
Church, yet let us not cease to hope that He will call us to the inheritance He has promised us from time to time. Therefore, it ought to suffice us that God will gather us into His body, even though we have been scattered before, and that He will fulfill His purpose toward us if we allow ourselves to be governed by our Lord Jesus
Christ.
Since He is ordained to be our King, let us willingly do Him homage, submitting ourselves to Him with true obedience of faith, not doubting that He will reveal to us the things that were hidden before.
We may perceive how it is not without reason that Saint Paul says in 2 Corinthians that although God has His secret purpose, which we cannot attain, yet nevertheless, He declares such things in His
Gospel as are incomprehensible to all men, revealing His heart to us and fully revealing His will to us, until we may come to the full enjoyment of the things we now hope for (2 Corinthians 4:3-4).
And now, let us fall down before the majesty of our good God, with acknowledgment of our sins, praying Him to make us profit more and more from His holy word, and that it may serve not to puff us up with presumption and overweening, but to draw us still more and more to Him in true humility. May we forsake all that is of our own minds, and which we are able to bring forth from our own devising, and desire nothing but to learn the things that are shown to us by His word.