Sermon XXII
OF THE LIFE OF A CHRISTIAN
2 COR. 6:1–10. We then, as workers together with him, beseech you also that ye receive not the grace of God in vain, &c.
THIS is an admonition and exhortation to the Corinthians to apply themselves to those things which they did already know. The words sure are easy to be understood but hard to be done, and in use most rare; for in such marvellous order and colours he painteth out Christian life, as it cannot be pleasant to the flesh to behold. First he saith, "We then as workers together with him, beseech you." He calleth the ministers of the word workers together, as 1 Cor. 3:9; he also saith, "We are labourers together with God; ye are God's husbandry, ye are God's building." Which is thus much in effect: We preach and labour in the word among you by teaching and exhorting, but God inwardly, with the Spirit, doth bless and give the increase, lest that the outward labour in the word be in vain; and so God is the inward and true master, which bringeth to pass all things, whom we serve in the office of outward preaching. Now he calleth himself and his fellows, workers together, lest they should contemn the outward word, as though they either had not need of it, or had already sufficiently attained to the knowledge thereof; for though God can by his spirit only, without the outward word, work all things in the minds of the elect, yet he will not do it, but rather will use together working preachers, and work by their word when and where it pleaseth him. Forasmuch therefore as it seemeth good unto God to give to preachers this office, name, and dignity, that they be counted workers together with him, it is not lawful for any man to challenge either that learning or holiness unto himself, that he neglect even never so simple a sermon wherein the word of God is preached, much less that he contemn it; for we know not when that time will come, when God by his preacher will vouchsafe to accomplish his
work in us. Secondly, the Apostle admonisheth of the danger of losing the light of the gospel, when he saith, "That ye receive not the grace of God in vain." Whereby he giveth us to understand that the preaching of the gospel is not a perpetual, continuing, and permanent doctrine, but rather that it is like rain that suddenly cometh and soon passeth away, when the sun and heat come by and by, and take away all the moisture that is left thereof, and afterward scorch and hurt all things. This very experience proveth, for no man shall be able to bring forth even one place in the world, where the gospel hath remained pure and sincere above the age of one man, but continued and increased while those lived by whose ministry it began, they departing, that also almost wholly departed, and by and by after followed heretics and false teachers, with their delusions and false doctrine, perverting and corrupting all things: so Moses foretold his Israelites that, by and by, after his death, it should come to pass that they should depart from the way of the Lord, and corrupt their own ways, which the book of Judges witnesseth to have come to pass.
Moreover the same book saith, that as often as any Judge, which had called again the word of the Lord, did die, they fell again forthwith to their ungodliness, and made all things worse and worse; so Joash the king continued in his duty so long as Jehoiada the priest lived, who being dead, he began by and by to be a king unlike himself, and left the office of a good and godly king. Neither fell it out otherwise after Christ had received his apostles to himself; almost the whole world was filled with heresies and false doctrines, which Paul pronounced before, Acts 20:29, "I know this, saith he, that, after my departing, shall grievous wolves enter in among you, not sparing the flock," &c. So standeth the case at this day also; the pure and sincere gospel hath shined unto us; the day of grace and salvation, and the acceptable time are present; but they shall shortly be ended, if the world stand. To receive grace in vain can be nothing else than to hear the pure and sincere word of God, whereby the grace of God is preached and offered, and, notwithstanding, embrace it with no diligence, neither be changed or altered in life. By this unthankful
slothfulness we deserve to have it taken away again as being unworthy of it; for we making so light of the gospel are undoubtedly they which are bidden and called to the marriage, but whilst being busied about other matters we despise this grace, the good man of the house is angry with us, and sweareth that we shall never taste of his supper. The same doth Paul now here admonish of, that we take heed to ourselves, lest that we receive the gospel unthankfully and without fruit; yea, Christ also admonished us of the same, John 12:25, "Walk while ye have the light, lest darkness come upon you." It ought surely to make us more wary and heedful, even for that we suffered so grievous and pernicious darkness under the Pope; but we have now forgotten all such things; no thankfulness, no amendment is found among us; which, how greatly to our own heart neglect, we shall shortly feel, "For he saith, I have heard thee in the time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time." He describeth here the marvellous felicity which is there where the gospel flourisheth; there is no wrath, no revengement; all things are replenished with grace and salvation, yea, it is unspeakable how great felicity these words do speak of. Where he first saith a time accepted, it is spoken by a Hebrew figure, and is as much as thou say, a gracious time and replenished with the favour of God; wherein God turneth away his anger, declareth nothing but love toward us, and a ready will to help us.
Our sins are blotted out, not only those that be past, but those also which as yet stick in our flesh, and that I may speak in a word, the kingdom of mercy is present, wherein nothing but forgiveness of sins, and restoring of grace is showed; heaven standeth open, the right year of jubilee is come, wherein all debts are remitted, and no grace is denied. Whereupon he saith, "I have heard thee in a time accepted;" that is, now I favour thee and am merciful unto thee, whatsoever thou wilt have, pray for it, and thou shalt obtain it, and certainly receive it; only let not the fault be in thyself, pray while this time endureth, "Behold, now is the day of salvation." He calleth this the time and day of salvation, that is, of help and felicity; for we are not only certain hereof, that God is merciful and favourable unto us,
and we acceptable unto him, but also, as we believe, and by faith are sure of his goodness towards us, so he declareth indeed, heareth them that cry unto him, helpeth and saveth them, yea, and maketh them plainly blessed. We therefore worthily acknowledge and confess this time to be the wished, prosperous, happy, and very day of salvation; for it behoveth that both be together, both that God favour us, and also that he declare his favour towards us by work or deed. That he favoureth us, the accepted time which is now our salvation, this other witnesseth, viz., the day of salvation the day of help.
But as the state of the life of Christians is, if thou wilt judge according to the outward man, thou wilt judge it rather a time of affliction, wrath, and indignation, wherein the gospel is preached, and wherein they live, than a time of grace and salvation; wherefore the words of the Spirit must be spiritually understood, so shall we easily see and perceive, that these noble and most pleasant names do most rightly and properly belong to the time wherein the gospel flourisheth; that it is a time accepted, that is full of grace, and a time of salvation, whereby freely all the riches and felicity of Christ's kingdom are notably commended and set forth unto us, "Giving no offence in any thing." Forasmuch therefore as there is so acceptable and gracious a time, let us, saith he, use it worthily, and not receive it in vain. First, endeavouring to give no occasion of offence to any man, lest that our office of preaching Christ be reprehended, whereby he sufficiently declareth what offence he meaneth, namely, that the doctrine of the gospel may not be stumbled at, as though he taught that which is not perfect and sound. Now there may be given a double occasion of offence, whereby the gospel is reprehended; one, whereby the heathen are offended, whenas some under the pretence of the gospel, seek the liberty of the flesh, will not be obedient to magistrates, turning the liberty of the spirit into fleshly licentiousness. These do marvellously offend the discreet and wise sort of the heathen, so that they hate the gospel without a cause, which they think doth teach this licentiousness; and as it were with a certain force they do by this their insolence repel and drive them
from the faith of Christ; for they measuring all Christians by these, do detest them as light men, and troublers of the commonwealth, and therefore not to be suffered.
This offence therefore, and this reprehension, or rather hatred and persecution of the gospel, we acknowledge to come through these preposterous Christians. Another offence is, whereby even Christians among themselves are sometimes offended through the unseasonable use of all Christian liberty, in meats and other indifferent things, whereat the weaker sort in faith do sometimes stumble, whereof the apostle hath given many precepts, 1 Cor. 8, Rom. 14. He exhorteth therefore here unto that, whereof he admonisheth in other words, 1 Cor. 10:32, "So behave yourselves, that ye give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God. Even as I please all men in all things, not seeking mine own profit, but the profit of many that they may be saved." The same he teacheth also, Philip. 2:4, that every man look not on his own things, but on the things of other men, so all offence should be easily taken away, nay, none at all should be given, "That the ministry be not blamed." Who can bring to pass, that our ministry shall not be blamed, seeing that the gospel is necessarily subject to persecution, no less than Christ himself? Indeed it is not in us to make that the word of God be not blamed and persecuted of them which are ignorant of God, and do not believe; for it is a rock of offence, Isaiah 8, Rom. 9, this offence cometh because of our faith, and cannot be avoided of us, and therefore the blame thereof ought not to be laid upon us. Howbeit there is another offence which proceedeth hereof, for that our love is not sufficiently dutiful, this cometh through us, inasmuch as our works are the cause thereof, because they do not so shine by faith, that they which are conversant with us may thereby be provoked to serve God, as it is meet. This offence is given through our fault, whom it becometh so to live, that the Jews, heathen, and princes of the world might have no occasion to say, Behold how light and naughty these men are, yea, and very wicked wretches, the doctrine of life which they follow must needs be evil and pestilent. So our infamy and crimes are the occasion of
offence to others, and of hatred and detestation of the most holy word of God. For whereas we ought so to know, preach, and follow it, that thereby both our neighbours might be brought unto God, and to the leading of a godly life, and also the glory of God set forth, so we by our naughty and slothful life bring to pass, that it doth not only bring no profit and advantage to our neighbours, but is brought into hatred and made detestable through our means, bearing our ignominy and reproach. Now it is a most horrible sin and wickedness by our naughtiness to make the word of God which is most holy and bringeth salvation, to make it, I say, so odious, and to repel and drive men from it, to our own and their most certain destruction.
"But in all things approving ourselves as the ministers of God, in much patience, in afflictions," &c. Here he describeth in order the signs and proper tokens of a Christian life wherewith it ought to be adorned in outward conversation; not meaning that one is made a Christian and godly hereby, but as he saith, that by these as by proper fruits and figures of Christianity, we should show ourselves to be both, and behave ourselves as the ministers of God, that is as Christians and godly men; and mark well that he saith, "as the minister of God." It may seem very strange, that the ministry of God consisteth in these, in "afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fastings," &c. Among these he numbereth not masses, and prayers for the dead, or other trifles of feigned worship of God. He rehearseth those things that pertain to the true and right service of God, whereby the body is chastised, and the flesh tamed. Which is well to be noted, lest that any neglect, fastings, watchings, and labour, and make no account of them for that they do not justify. They bring not righteousness indeed, yet are the fruits of righteousness being obtained, wherein thou mayest be exercised, and whereby thou mayest keep thy flesh in subjection, and enforce it to do its duty. "In tumults." He rehearseth tumults or seditions among the rest, not that it becometh us to teach or move them, who ought to obey magistrates, and with quietness to live obedient unto all in that which is good, as Paul teacheth, Rom. 13, and Christ, Matt. 22, "Give
unto Cæsar those things that are Cæsar's." But that we must bear tumults of others, as also necessities, distresses, stripes, and imprisonments, which we must cause or procure unto none, but suffer, being procured and laid upon us by others.
Wherefore in the first place he setteth much patience, which surely moveth no sedition or tumult, but rather suffereth it, and appeaseth it if it can. But in the mean time, it singularly comforteth us at this time, whenas tumults are commonly imputed unto us, for that this is incident to a Christian life, that for the preaching of the gospel it is accused to raise sedition, which it rather suffereth being raised of others against the word of God: for as in time past Achab accused the most holy prophet Elias of sedition, affirming that it was he that troubled Israel, whenas he himself indeed did trouble it; so is it neither a shameful nor new thing for us to be accused of the same, when we preach the same word. Let us think when the enemies of God lay this reproach and slander upon us, that not only Elias, not only the Apostles, but Christ himself was counted of the Jews a seditious fellow, and crucified, a title being written in three languages and put on the cross, that he should of all be counted a seditious king of the Jews, which would have moved that people against Cæsar, and adjoined them unto himself, who indeed by word and example of his life, taught nothing more than submission and obedience, and lived so that he was ready to profit and minister unto all. As for the rest whereof the Apostle here maketh mention as patience, affliction, necessity, distress, stripes, prisons, labour, watchings, fastings, purity; it is easy to understand how they pertain to the ministry of God, who truly disdaineth to have slothful, idle, gluttonous, and drowsy ministers, and such as cannot abide adversity and trouble. But he especially proveth our delicate ones, which quietly enjoy revenues and rents, and take their delight and pleasure, thinking that it is an unworthy thing, that they should labour, for that they are shaven, wear long gowns, and cry out in temples, &c. Howbeit these shall not be able to approve themselves before God, who will have all to labour, and eat their own, and not other men's bread, as it is written by St. Paul to the Thessalonians.
Who therefore teacheth here also, that God is served by labour, and not that only, but that we also are thereby proved and commended to be the ministers of God.
"By knowledge." Paul taketh knowledge here for that which we call prudence or wisdom, whereby we use things with reason, behaving ourselves with discretion and comeliness; of which knowledge the saying also of Paul, Rom. 10:2, is understood, "They have a zeal of God, but not according to knowledge," that is, they bear a zeal to the law not prudently, not weighing and considering all things well, that they might do no indecent thing, wherefore he here expressly requireth knowledge in the ministry of God, and thereby admonisheth us, that we frame our life with reason, and order it prudently, in all things keeping a mean, and having an advised regard of our neighbours, lest that in any thing we offend the weaker sort, with unseasonable use of Christian liberty, and that we do all things to the edifying of all; so we must labour, fast, watch, and apply ourselves to chastity, and such other things, not above measure, that either the body may be in danger by too much hunger and watching, or the true purity of life by over much abstinence from matrimonial company, but we must use these things with knowledge, that is, with convenient wisdom and discretion, that they may not any whit hurt, but always edify. Whereupon Paul, 1 Cor. 7, expressly admonisheth married folks, that they abstain not overmuch from mutual company, lest that they be tempted of Satan.
In all these therefore, in fastings, watchings, labours, chastity, &c., the apostle would prescribe and appoint no rule, law, or measure, which the councils of the pope and monks do, but the mean or measure to be observed in them he left free to every man's knowledge and discretion, that every one may consider with himself how much or how long he must labour, fast, watch, or abstain, to this end, that the flesh may be tamed and made obedient to the spirit. "By long suffering, by kindness, by the Holy Ghost." What the two former are, the Apostle hath sufficiently declared, Rom. 2, Gal. 5. But whereas he saith, by the Holy Ghost, it may be understood after two
sorts, either that he speaketh of the Holy Ghost, God himself, or that he meaneth by the Holy Spirit, the true force and manner of a spiritual life, as though he would admonish in this manner: beware of an hypocritical spirit, which will be counted for a holy spirit through a marvellous show and crafty counterfeiting of spiritual things, when it is indeed an unclean, prophane, and evil spirit, and bringeth in nothing but sects and heresies. But live ye in the true and holy spirit which is given of God, which giveth and maintaineth unity, one mind, heart, and affection, whereof he speaketh also, Eph. 4:3, "Endeavouring to keep the unity of the spirit in the bond of peace." They therefore which persevere in the same true faith, mind and sentence behave themselves as the ministers of God in the Holy Spirit, being truly spiritual and living a spiritual life, which is led by the assistance of the Holy Spirit of God, is also led in the unity of minds, the hearts by faith being affected after the same manner. "By love unfeigned. By the word of truth." As he set the Holy Spirit against heretics and false prophets, so he setteth unfeigned love against slothful and sluggish Christians, who although they have the same meaning and mind in the true spiritual life, as concerning opinions of doctrine, yet are they remiss, cold, and faint in love; so he setteth the word of truth against them which abuse the word of God, and interpret it according to their own affections, that thereby they may get them a name and profit: for as false spirits do contemn the word of the scripture, and prefer themselves before it, so these do indeed boast of the word, and will be counted masters of the scripture, but by their interpretations do pervert the sense and meaning thereof. Against these Peter speaketh, "If any man speak, let him speak as the oracles of God," that is, let him take heed that he be certain that those words which he speaketh be the words of God, and not his own vain imagination. Now Paul calleth that the word of truth, which is the sincere word of God, not which is insincere and feigned, which forasmuch as it is ours, is falsely called the word of God. For that which we call the true and right word, the Hebrews call the word of truth.
"By the power of God." Of this power Peter also speaketh, 1 Pet. 4:11, "If any man minister, let him do it as of the ability which God giveth." And Paul, Colos. 1:29, "Whereunto I also labour, striving according to his working, which worketh in me mightily." Again, Rom. 15:18, "I will not dare to speak of any of those things, which Christ hath not wrought by me, to make the Gentiles obedient," &c. Christians must be certain that they are the kingdom of God, and do nothing at all, especially in spiritual functions, and those things that pertain to the salvation of souls, whereof they are not certain that it is not they which work, but God that worketh by them. For in the kingdom of God it is meet that God alone do speak, command, do, dispose and work all things. This Christ meant when he said, Matt. 5:16, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven," as the author of them, which doth them and not you, "By the armour of righteousness, on the right hand, and on the left. By honour and dishonour," &c. This armour he describeth more at large in the epistle to the Ephesians and Thessalonians; he rehearseth there the girdle of verity, the breast-plate of righteousness, the shoes of preparation to preach the gospel, the shield of faith, the helmet of salvation, &c. This armour of righteousness, he calleth in his epistle to the Ephesians, the armour of God; both are to this end, that he may turn Christians from corporal and prophane armour, and admonish them, that they are a spiritual people, and therefore must be furnished with spiritual armour, wherewith they must always fight a spiritual fight with spiritual enemies, which here he rehearseth, and showeth that they do assail us both on the right hand and on the left. On the left hand he setteth dishonour, evil report, and that we are accounted as deceivers, unknown, dying, chastened, sorrowing, poor, having nothing. For all these things come unto Christians, they are openly defamed, being reproached to their face, and by infamy falsely accused and railed on, counted as deceivers and followers of most wicked devices.
They are as unknown, although noble, all refusing to be friends with them, because of the perilous confession of the name of Christ, yea, it
many times cometh to pass, that they that were their most familiar friends are ashamed of them, for that they have so evil a report, and are very ill spoken of among the chief, richest, wisest, and mightiest of the world. They are dying, that is, as sheep appointed to the slaughter, they look for death every moment by reason of the great hatred and envy which the evil bear toward them, being always persecuted of the chief of the world. They are chastised, for it oftentimes falleth out, that they are stricken and beaten, and do by other disadvantages try how they are envied of the world, and how great indignation the mighty of the world bear against them. They are sorrowing, for all outward things are against them, and the whole world giveth many causes of griefs unto them; they are as poor, for there is no man of the world which will give them any thing, every man is ready to hurt and endamage them; neither do they possess any thing, for although all things be not taken from them at once, yet are they in that state, that they daily look for it; against these adversities and as enemies assailing us on the left hand, it is needful, that we be fortified and fenced with the armour of God, lest that we either despair or faint. Now this armour is a sure and invincible faith, continual consolation and exhortation of the word of God, and a lively hope and undoubted expectation of the help of God. When being furnished with these, we suffer all things patiently, standing stedfast in our duties, we declare ourselves the sincere ministers of God, which the false apostles and hypocrites can never do although they feign that they serve God.
On the right hand he setteth glory, praises, that we are counted true, known, do live, are not killed, do rejoice, enriching many, possessing all things; for it always falleth out, that there be some which make account of Christians, and reverence them, among whom they are well reported of, and counted true in doctrine, wherefore some are not wanting which join themselves unto them, and do openly pretend friendship with them, freely pronouncing them to be the ministers of God: neither do they die so oft as they are brought into danger, and being chastened are not always killed. Finally, it cometh to pass by the consolation of the Spirit, that they do then most of all
rejoice, when they are in greatest affliction; for their heart rejoiceth in God, which joy bursteth forth, and uttereth itself in words, works, and gestures. And although they be poor in temporal substance, yet are they never famished with hunger, but with the word of God do enrich very many in spirit, and stand not in need of any thing, although they have nothing, for all things are in their hands, for that all creatures must serve the believers, as Christ saith; to him that believeth all things are possible. These things although they be the excellent gifts of God, notwithstanding, if the fear of God should be absent, even they should be turned into enemies unto us, and therefore it is needful that we be strongly fenced against them with the armour of God, lest that they make us wax proud, or insolently puff us up. A Christian man therefore is marvellously free, and delights in nothing but God alone; he setteth God only before his eyes, he endeavoureth to come straight unto him by this middle and high way, between those things which assail on the right hand and on the left, so that he is neither thrown down by adversity, nor puffed up by prosperity, but useth both most rightly, both to the glory of God and profit of his neighbours; we must, saith the apostle, live such a life, while it is the time of grace and of the lively light of the gospel, lest that while this day shineth we work not, and so that shall have shined unto us in vain. This is the true ministry of God, which only he alloweth, wherein he grant that we may serve him, and that most dutifully. Amen.