Sermon XXIV
CONCERNING THE LEADING A GODLY LIFE
EPHES. 5:1–9. Be ye therefore followers of God, as dear children; and walk in love, as Christ also hath loved us, and hath given himself for us, an offering and a sacrifice to God for a sweet-smelling savour, &c.
THIS text is exhortary, wherein Paul, according to his manner, and accustomed care for the brethren, exhorteth Christians not to leave or slack the study and care of godliness, and give themselves to slothfulness, but to declare by their works the word that they have learned of him, that is, to show it forth by the fruits of faith, and make it plausible and honourable, to the edifying of the heathen, lest that by the vices of them which profess the doctrine of the gospel, they take occcasion to hate that doctrine, and so be offended by them, whom it did behove to win unto Christ. "Be ye therefore followers of God, as dear children." First, therefore, he exhorteth us, forasmuch as we are by Christ made the sons of God, to imitate such a Father, as dear children; marvellous gently and alluringly he speaketh unto us, calling us dear children, that by the love of God our Father toward us, he may provoke us to love him again, and them whom he commandeth us to love, even as he hath loved us first; but how hath he loved us? Surely not after that common sort alone, whereby in this life he nourisheth and sustaineth us being unworthy, together with all the ungodly; making his sun to arise on the good and on the evil, and sending rain on the just and unjust; whereof Christ speaketh, Matt. 5:48, "Be ye perfect as your Father is perfect." But he loveth us also after another special manner, in that he hath given his Son for us, John 3:16. For he hath abundantly bestowed upon us all temporal, and also eternal good things, yea, his own self, and hath, as it were, poured himself, with all that he is, hath, and can, into us who were sinners, unworthy enemies, and servants of Satan, so that he could not do and give unto us more and greater things. Now he whom this divine fire of love, which filleth heaven and earth, and yet is not comprehended, doth not kindle and inflame to love likewise his neighbour, whosoever he be, friend or enemy, he,
I say, will neither by law, precepts, doctrine, threatenings, and force, be ever moved to godliness and love.
Walk, saith the apostle, "in love," whereby he signifieth, that our life should be nothing else but mere love. Howbeit he will not have us walk in the love of the world, which in love seeketh those things which are his own, and loveth so long as there is anything, whereby it looketh for profit and lucre. Therefore he saith, "As Christ also hath loved us," who neither sought nor could look for any profit or advantage of us, and yet he loved us so greatly, that he gave himself for us, and not only his other good things which he giveth us daily, and he so gave himself for us, that he might be an oblation and sacrifice, to obtain the good will and favour of the Father toward us, and to bring to pass, that we might now have God a merciful and favourable father, being become his true children and heirs, &c. So also it behoveth us to give and lend, not only to our friends, but also to our enemies; neither to count this sufficient, but to be ready also even to die both for friends and foes, thinking nothing else, but that we may serve and profit our neighbours both in body and goods, as long as we shall be in the pilgrimage of this life, seeing that we possess all things, being given unto us by Christ. "And hath given himself for us, an offering and a sacrifice to God for a sweet-smelling savour." This manner of speech Paul borrowed out of the Old Testament, wherein those corporal sacrifices are written oftentimes to have yielded to the Lord a sweet savour, that is, to have been acceptable unto him; notwithstanding that was not because of the work and sacrifice in itself, as the Jews falsely thought, and therefore were very often reproved of the prophets, but for Christ's sake, who was to come, the one and only sacrifice of a good savour, whom all those sacrifices of the law did shadow forth and represent: wherefore that which Paul here saith, is as much as if he had said, All the sacrifices of the Old Testament have an end; they can now be of no price; Christ himself is the only sacrifice which yieldeth unto God a sweet-smelling savour, that is, is pleasing and acceptable unto him, whereby we are assured that we are acceptable unto God, and do please him; wherefore there is no other sacrifice in the church which
may be offered for us, beside this only sacrifice, which, being once offered, hath at once satisfied for the sins of all the elect; and although we, after the example of this sacrifice, do offer our bodies to God, as Paul teacheth, Rom. 12:1, yet we offer them not either for ourselves or for other, forasmuch as that is proper to Christ, the only sacrifice whereby the salvation of all is obtained; wherefore those things smell most stinkingly before God, whatsoever men offer with this mind, as though they would satisfy for their own sins, or for the sin of other; whereof we both have and will elsewhere speak more.
"But fornication, and all uncleanness, or covetousness, let it not be once named amongst you." By the name of uncleanness, beside fornication, he understandeth all lust and lewd filthiness, which is committed out of matrimony, which for the filthiness of them he doth not vouchsafe to rehearse by name, as Rom. 1 he speaketh very grossly of them; although in matrimony also a mean may be exceeded, and it is the duty of Christians so to moderate the use of marriage, that they require and perform due love and benevolence only for avoiding fornication, but we are fallen so far, that they are most rare, which come together only for procreation of children, and to avoid fornication, which surely were best, and should very well become us.
Now the apostle saith, "Let it not be once named among you," that is, be so far from these evils, that they may not so much as be spoken of; although it will never come to pass in this exile, that none among Christians be weak, and do not oftentimes fall, yet true Christians will never wink at those things; they will reprove, amend, put away, cover, and cure whatsoever such thing shall burst forth amongst them; that the heathen may not be offended and say, See what vices the Christians suffer among themselves, how unclean and lewd a life do they lead, thinking that all their whole life is defiled with like vices as is their own; we must needs confess, that among Christians some do oftentimes fall, which we must needs bear; it is well if only the better part liveth well, and winketh not at their sins, neither teacheth them, but rather reproveth and amendeth them. So Paul exhorteth,
Gal. 6:1, that they which are spiritual will restore them that offend, with the spirit of meekness; and he sharply reproveth the Corinthians, for that they did lightly pass over many sins, of certain persons. For sin being reprehended and punished, is now counted as no sin, neither can the church be blamed because of it: after the same sort heed must be taken, that covetousness be not named among Christians, that is, that they become not infamous by the name thereof, which they shall bring to pass, if when it chanceth that covetous men be amongst them, or one useth deceit toward another in their business and affairs, or some contend in judgment for those outward things, if, I say, they do not wink hereat, but do reprove and correct such, that the sincerity of the doctrine of the gospel may obtain due estimation among the people, and there may be no cause openly to dispraise our ministry, 2 Cor. 6. These things have I spoken because of them, who as soon as they see that all things do not resemble and show forth a holiness among Christians, and that some do stumble and fall, do think that there is no Christian left, that the gospel is to no purpose, and that all things are taught and done in vain; as though the life of Christians were now without fight, victory, and due triumph over sin being obtained, whenas rather it is a warfare and a continual fight; whereas therefore they do now fight and are in the camp, it is no marvel if some fly away, and some be wounded, if some fall, yea, and be even slain outright; war is not made without peril and hurt, if it be earnest war.
"As becometh saints." This he addeth to his exhortation, as a reason and cause showing why it lieth upon Christians to take heed that they be not defamed by these names; for they are saints, now it becometh such to be chaste, bountiful, and ready to give, to teach and do the same; thou seest here, that Paul calleth Christian saints, while they remain yet in this life, and are pressed with flesh and blood, from which nothing cometh but sin, which he doth undoubtedly not for their good works, but because of the sanctifying blood of Christ, as he witnesseth, 1 Cor. 6:11, "But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the spirit of our God." Forasmuch therefore as we are saints, it is meet that we should
show the same in our works, and although we be as yet weak, nevertheless we must daily endeavour to live purely, and far from covetousness, to the praise and glory of God, and edifying of our neighbours, even the heathen. "Neither filthiness." All unchaste and obscene words, uncleanness, and lewd matters, he calleth filthiness, of which words abundance is wont to be poured forth in inns and victualling houses, in the time of eating, drinking, and playing. These the Grecians used very freely and accustomably more than others, as their own poets and other writers do sufficiently witness; but he especially reproveth here those lewd and wanton words, which are spoken openly without shame, which stir up wicked and unchaste thoughts, and are cause of many offences, especially being spoken among youth, according to that saying, "Evil communications corrupt good manners," 1 Cor. 15:33, as the apostle writeth to the Corinthians; and if any Christians should be so careless of their tongue, that such words should come from them, such must be chastised of the church, and if they do not amend, they must not be suffered, lest because of them the whole church be ill reported of, as though these things were either taught among Christians or suffered to be unpunished, as it is wont to be among the heathens.
"Nor foolish talking." Fables and other trifling speeches and jests, are called foolish talking, which the Grecians also were wont to use more than other nations, being very witty to invent such vain speeches. Of this sort are those tales which our women and maidens are wont to tell, spinning at the distaff, also the terms and verses of jugglers and such like fellows, and many common songs, which are partly even filthy, and partly contain other trifling and vain things; but especially it is unseemly and inconvenient for Christians to use such foolish and trifling talk, when they come together to hear the word of God, or to read and search the scriptures, and yet notwithstanding almost even such folly happeneth among them, when many come together; for although they begin with serious matters, nevertheless they are marvellously easy brought unto trifles, from earnest and holy matters, to ridiculous and vain speeches, wherewith both the time is spent in vain, and better things are neglected; so have they been
wont certain years hitherto, at every feast of Easter in the time of preaching to tell some ridiculous tale to stir up the people from sleep; they did not unlike at the feast of the nativity of Christ, using songs or carols, wherein they said they made discourses of the birth and infancy of Jesus, howbeit ridiculous metre and words, moving rather laughter than devotion, as they called it: also they sang many feigned fables of the wise men, whom they made three kings; of the passion of the Lord, of the punishment of Dorothea, and many others, all which were nothing but foolish talking and vain inventions, altogether unworthy of Christians. To the number of these I might well add those histories of saints, which they call the legends, and that flood of lies, of miracles and pilgrimages to images, and monuments of saints, masses, and worshipping of saints, indulgences, and innumerable others, not so much foolish as ungodly inventions, which in the assemblies of the church were wont to be chiefly extolled in the pulpit, which were so contrary to godliness, that they deserve much rather to be called the wicked inventions of Satan, than foolish imaginations of men; for they did not, as ridiculous lies are wont to do, corrupt good manners only, of which Paul speaketh especially here, but they did wholly overthrow faith, and put out of place the word of God, so that they did not only not beseem saints, but did plainly abolish all saints. Those former therefore were fables and tales of men, which are not believed, neither esteemed any thing of, but rather laughed at, although in the mean time they corrupt good manners, withdraw Christians from serious matters, and make them slack and slothful: but these latter are devilish fables, which are believed for a truth, and counted for serious, yea, and heavenly matters, whenas, notwithstanding, they be nothing else but feigned devices of Satan, whereby he with his angels deludeth and mocketh us.
"Nor jesting." Hereby he understandeth all pleasant speeches, which they whom they call jesters are wont to use, to make men merry, which by pleasant discourses, and merry terms do move laughter and stir up men's minds to mirth and cheerfulness, which is wont to be usual in civil banquets, and when civil companions meet together.
This jesting the heathens counted for a virtue, especially Aristotle; but Paul among Christians giveth it place among vices; for Christians have other speeches, whereby they may recreate and cheer themselves in Christ, which also do bring some profit with them, although it easily happeneth that many Christians do offend oftentimes herein; but they that are true Christians do never praise it, neither do suffer that any should give himself to this jesting, and study to excel therein, but they reprove and prohibit him, especially in the church, in the time of preaching and teaching; for Christ hath witnessed, that we shall in the last day give an account of every idle word; it is meet indeed, that Christians be an elegant and amiable people, but therewithal grave, that there may be seen in them a severe gentleness, and a gentle severity, as the life of Christ is described unto us in the gospel.
"Which are not convenient, but rather giving of thanks." This comprehendeth all idle words which want a proper name; now I call those idle words which make neither to the edifying of faith, nor to the use of our temporal life; for there be things enough both profitable and pleasant, which when it pleaseth us to speak, we talk of in the short time of this life, as of Christ, of love, and other things either necessary or profitable: whereof Paul admonisheth, when he saith, "But rather giving of thanks;" for our daily speech ought to be the praise of God, and giving of thanks to him, as well privately, as publicly in sermons, for such infinite good things as he hath given unto us in Christ, even unspeakable; but such is the manner of our reason and nature, that necessary and profitable things are neglected, and foolish and frivolous things are chiefly regarded. Now mark here, if Paul doth not suffer in Christian's speeches that be only pleasant and tending to mirth, what thinkest thou would he say of that pestilent backbiting and slandering, which reigneth now in all companies of men! Yea, what would he say of them which openly in sermons do as it were bite and rend one another with reproachful words, and maliciously accuse and speak evil of one another? "For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the
kingdom of Christ and of God." In these words he doth very plainly pronounce against them which are infected with such vices, that they are heathens under the name of Christians, how many soever do not bring forth the fruits of faith; this is a brief and certain sentence: He that is a fornicator hath denied the faith, an unclean person hath denied the faith, a covetous person hath denied the faith, all such are apostates, perjured and traitorous toward God, as Paul writeth also unto Timothy of him that neglecteth them that be of his family. "But if any," saith he, "provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel," 1 Tim. 5:8. How could he more severely and terribly affright us from vices? For he saith, "For this ye know," as if he said, Do not so much as doubt, count it not a play, neither let it be sport unto you, neither comfort yourselves with vain hope of a Christian name, and for that ye are counted Christians, these things shall profit you no more than it profited the Jews, that they were the children of Abraham, and disciples of Moses, that was spoken to all which Christ saith, Matt. 7:21, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven." There is need of doing, and our faith must be proved by works; whom therefore that great force of heavenly fire shall not inflame unto godliness, that is, the admonition of the incomparable love of God toward us, which he set in the first place, him let these horrible threatenings of hell-fire move, viz., whereas he witnesseth, that as many as will not follow God, and walk in love, and show forth their faith by their works, are neither the sons of God, nor heirs of his kingdom, whereupon it followeth, that they are undoubtedly heirs with Satan of hell-fire.
Whom therefore these two so mighty motives shall not stir up to the fear of God and godliness, with all diligence to the duty of a Christian, he is plainly a block and a stone, having a heart harder than the anvil, as Job saith. Paul particularly reproveth a covetous person, and pronounceth him an idolater or worshipper of images, whereby surely he declareth how greatly he is displeased with them that are infected with this vice; and in his third chapter of his epistle
to the Colossians, he saith also the same thing of him; the Cause hereof I think to be this: other sinners use only that thing, wherein they offend, and make it serve their lust and desire; so the fornicator and unclean person use their body to pleasure; the proud person useth riches, learning, the favour of men, and such like, unto glory; only this miserable idolater is a slave to his money and riches, and his sin is, that he spareth his money and goods, keepeth and hoardeth them up, dareth not apply them neither to his own use, nor to the use of others, but doth plainly serve and worship them as his god, and so much esteemeth them that he would sooner lose and suffer to perish the kingdom of God, than he would spend his money, or give the value of a rush toward the maintaining either of a preacher, or an instructor of youth, whereby the word of God and his kingdom might be furthered. Forasmuch as all the trust and hope of such a man is reposed in money, and not in God alone, who giveth him abundantly whereby to live, money is worthily called his god, and he himself said to be an idolater, and hath no inheritance in the kingdom of heaven. What can be invented more filthy and pestilent than this disease? Woe unto thee, incredulity, how abominable and hurtful an evil art thou!
"Let no man deceive you with vain words." These are the vain words of them which extenuate and make light of fornication and such like sins, as though they were not greatly evil, or did so much offend God. There were not wanting philosophers and poets among the heathen, which counted all lewdness, beside adultery only, lawful, as a thing natural, as is to use meat and drink; so saith Terence, "It is not a wickedness, believe me, for a young man to follow harlots," &c. But this is to be ignorant of God, and to live according to the evil of concupiscence, as the Gentiles were wont to do. Moreover such vain words are those, which although they have some likelihood of truth, yet indeed are trifling, and shall not excuse any; so covetousness doth not want a cloak and pretence for itself, for him that seeketh his own with the disadvantage of others, they call a good husband, industrious, one that looketh to his business, although in the mean while the poor perish with hunger, or are otherwise afflicted above
their strength. Wherefore such speeches are prophane and heathenish, by which love is extinguished, and they which give ear to them and believe them are deluded with a vain hope: "For because of these things cometh the wrath of God upon the children of disobedience." This is another light which we ought to follow, leaving the obscure light of reason, which doth not greatly condemn fornication, uncleanness, covetousness, &c. This our light witnesseth, that for such things the wrath of God cometh upon unbelievers, whom he calleth the children of disobedience, and therefore cannot abide to believe the word of God, and to give themselves to the obedience of faith. This Paul declared, 1 Cor. 10 by many examples, where he saith that a great part of the people was slain for fornication; of which deed is spoken also, Numb. 25, and for violence also, covetousness, and uncleanness, the whole world was destroyed by the flood. Wherefore a sufficient sharp, yea, and a certain vengeance abideth them that are infected with these wickednesses; now he calleth them the children of disobedience, that is, of incredulity, which is as much as if he had said, Of them that have revolted from the faith; and have renounced Christ.
Hereby we see and learn, that he that doth not approve his faith by works, is no better than a heathen, yea, worse, inasmuch as he hath renounced Christ, and denied the faith once received; for this cause the vengeance and wrath of God shall come upon them that are such, as we Germans do now try, unto whom God sendeth abundantly the pestilence, famine, and cruel war. Let men take heed they give no ear to those deceivers, which with vain words promise that those sins shall escape unpunished. Let those slack and slothful Christians beware, who although they be not blind heathen, but know well that uncleanness and covetousness are sins, and think or teach no otherwise, do nevertheless live wickedly, resting upon faith, whereby they hope that they shall obtain salvation without works, forasmuch as works do not save; yea, although they very well know, that faith without works is a feigned faith, and that worthy fruits and good works must needs follow, where a true and sound faith is, yet notwithstanding they live securely in their sins, presuming of the
grace and mercy of God, nothing fearing God and his judgments, when notwithstanding it is certain, that God doth require the mortification of the old Adam, and good fruit of good trees. Although perhaps Paul speaketh not here properly of these, but of them which think and in vain words teach, that fornication, covetousness, and such like, are not sins, as the blind heathen did, and many do at this day under the name of Christians; yet it is not to be feared, seeing they live no better than the heathen do, and be themselves fornicators and covetous persons, that they shall feel the like vengeance of God with them, yea, so much more grievous vengeance, as they do know more certainly that those are sins, according to that saying, Rom. 2:3, "Thinkest thou this, O man, that judgest them which do such things, and dost the same, that thou shalt escape the judgment of God? Or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God," &c.; Eph. 5:7, "Be not ye therefore partakers with them; for ye were sometimes darkness, but now are ye light in the Lord: walk as children of light." So Peter also saith, 1 Pet. 4:3, "The time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness," &c., but from henceforth should have nothing common with them, but spend the rest of our life in the service and worship of God.
When we were Gentiles, we knew not that these were sins, we were so blinded through incredulity and ignorance of God; but after that we were made light in the Lord, that is, lighted by Christ, we do not only well understand what God is, and what he requireth of us, what sin is and iniquity, but are also able now to be in stead of light unto others, and to teach them those things which we have learned. Such Paul said the Philippians were, chap. 2:15, "In the midst of a crooked and perverse nation, among whom ye shine as lights in the world." So before we were not only dark, but darkness itself, inasmuch as we were not only ignorant and erred, but did also bring others into the
same darkness, both by words and deeds. Let us be thankful therefore to him, which hath called us out of this darkness into his marvellous light, walking as the children of light, which Peter also admonisheth us to do, "For the fruit of the Spirit is in all goodness, and righteousness, and truth." Forasmuch as he hath here spoken of light, it had been more agreeable to have added, "for the fruit of light," as the Latin editions have, than "of the Spirit," as it is read in the Greek. Who knoweth whether the Greek copies were here changed upon this occasion, for that Paul in the Epistle to the Galatians treateth of the fruits of the Spirit? But this skilleth little; of the Spirit and of light, are all one in this place. Goodness therefore is a fruit either of the Spirit or of light, contrary to covetousness, whereby a Christian man is good, that is, profitable and beneficial to others, ready to gratify and do well to his neighbours. Righteousness, being a fruit of the Spirit, is contrary to covetousness; for it maketh that no man doth take away from another that which is his, either by violence, either by craft or guile, but that he endeavour rather to give unto every man that which is his own. Truth is a fruit of the Spirit, contrary to hypocrisy and lying, which requireth that a Christian be true and uncorrupt, not only in words, but also in his whole life, that he do not glory in the name of a Christian, without works, that he be not called a Christian, and yet live after the manner of a heathen, in fornication, uncleanness, covetousness, and other vices, &c.