Commentary Upon Ephesians 1, Commentary · Verse 14
VERSE. 14 Who is the earneſt of our Inheritance, vntill that redemption, purchaſed to the praiſe of his glory.] Hee commeth to deſcribe the ſpirit more particularly from that which he is vntounto vsus. Firſt, for the words: It is to be marked that he ſpeaketh not of the ſpirit as a thing in the Neuter gender, but vſeth the article Maſculine, to point out the perſon of the ſpirit; and our Engliſh relatiue (who) doth more diſtinctly anſwer to the Greeke, then (which). This word (Earneſt) is in the original tongues more large then our Engliſh, and may ſignifie pledges, pawnes, hoſtages, as well as earneſt, which is in contract of buying and ſelling onelyonly exerciſed, and is a giuing ſome ſmall part of a ſum, to aſſure that the whole ſhall be tendred accordingly in due ſeaſon. Inheritance is put for that conſummate inheritance of glory kept for vsus in heauen, 1 Pet. 1.
Vntill the redemption,] not for the redemption; it is the ſame propoſition which we read chap. 4.30. The redemption is heere to be vnderſtood, not of that which we are ſaid to hauehave, ver. 7. but of the redemption of the body, or of the full liberty of the ſonnes of God, which is kept till that great day.
The ſumme is: Ye are ſealed with the ſpirit who is in you with his gifts, and is vntounto you as an earneſt in hand, aſſuring you that you ſhall hauehave that perfect inheritance beſtowed on you, yea, it dwelleth with you, as an earneſt confirming you in this behalfe, till that redemption of glory befall you, which is purchaſed to the praiſe of Gods glorious mercy.
The parts are two: Firſt, that the ſpirit is ſaid to be an earneſt of our inheritance; Secondly, the durance of time, in thoſe words, to, or vntill the redemption: which is deſcribed from the property adioyned, a redemption purchaſed; ſecondly, from the end, to the praiſe of his glory.
Doct. 1 Firſt then that he changeth the gender, and ſpeaketh of the ſpirit, as a Perſon who is, it is to be marked, not onelyonly as confirming the ſpirit to be a diſtinct perſon from the Father and the Sonne, and alſo giuing vsus to conſider that we hauehave the perſon of the ſpirit dwelling with vsus, and the gifts and graces wrought in our ſoules. It is not with the ſpirit and his gifts, as with the Sunne and his light, the body of the Sunne being in the heauens, when the light is with vsus heere in earth; but wee are to conceiue the ſpirit himſelfe dwelling in this ſanctuary of grace, which himſelfe hath erected in our ſoules. This by the way.
Doct. 2 The maine point to be marked is, that the ſpirit doth not onelyonly as a ſeale, but as an earneſt pennie giuen vsus from God, confirme vntounto vsus our heauenly inheritance, aſſure vsus that we ſhall receiue in due time the fulneſſe of grace & glory, 2 Cor. 1.22. Who hath giuen vsus the earnest of his ſpirit in our harts: Euen as men doe aſſure others that they will pay them the whole ſumme due for this or that, by giuing an earneſt; ſo God doth make vsus, as it were, part of paiment, doth execute in part his gracious promiſe, that we may be the better aſcertained touching his gracious purpoſe of bringing vsus to that our heauenly inheritance: He knoweth our vnbelieuing molde, and ergo, omitteth no meane which may help vsus forward to aſſured perſwaſion.
There is twixt an earneſt and the ſpirit with the grace wrought in vsus, great reſemblance. Firſt, an earneſt is part of the whole ſumme, which is in regard of this or that, to be paid in times appointed; ſo the ſpirit we hauehave, and grace, is the beginning of that glorious being wee ſhall receiue, the ſame for ſubſtance, differing in degree.
2.An earneſt doth ſtay with him that receiueth the compleat ſumme … pledge is giuen back when the ſumme vndertaken is fully performed. An earneſt is but little in compariſon of the whole; twenty ſhillings is earneſt ſufficient to make ſure a ſumme of an hundred pound: Thus all wee hauehave is but a ſmall thing in compariſon of the fulneſſe we looke for, euen as the firſt fruites were in compariſon of the full harueſt.
3. An earneſt doth aſſure him that receiueth, of the honeſt meaning of him with whom hee contracteth; ſo the ſpirit and grace which wee receiue from God, doe aſſure vsus of his ſetled purpoſe of bringing vsus to eternall glory.
Vſe 1 The Vſe is, firſt to be fully perſwaded without doubting, that God will bring vsus to that perfect redemption both of ſoule and body: We are not to doubt about that which God by earneſt, by pledge and pawne confirmes vntounto vsus; though we will not belieue a mans word, nor truſt his Bill or Bond; yet vponupon ſufficient pledge or earneſt, we will deale, no whit fearing our man, though hee b… neuer ſo weake; and ſhall we not truſt to God, for that for which we hauehave ſo good a pawne lying with vsus? But becauſe this is a point controuerſall, I will ſet down my iudgement briefly; concerning it, viz.
Whether wee may in ordinary courſe be infallibly perſwaded touching our ſaluation.
The truth is, Chriſtians may come to it: That which is ſufficient y confirmed on Gods part to Chriſtians, and that whoſe confirmation may be ſufficiently receiued on Chriſtians part, concerning that they may infallibly be aſſured; but God hath ſufficiently confirmed it, as is plaine by his Word, ſeales, oath, pledge, &c. and what God offereth or confirmeth ſo, we by faith may receiue it; for faith doth inable vsus ſuffi iently to belieue that God reuealeth to vsus: Now his wil to ſaue vsus, by all the former is particularly reuealed, as wee ſhall ſhow further hereafter. That which maketh vsus vnable to hauehave ſound ioy, hearty thankefulneſſe, courage to proceed in a godly courſe, that is contrary to the truth: But to take away this certaine perſwaſion of our inheritance doth this: How can I ioy in a thing which I know not whether I ſhall hauehave it or no? I meane with ſound and full reioycing? How can I be thankefull for that which I know not whether euer I ſhall get it or no? How can a man hauehave heart to proceed, while he cannot know whether he is in a courſe right or wrong, and cannot tell whether all hee doth will come to any thing yea or no? To explane the truth more fully, I wil open theſe foure points. 1. What this certainety is. 2. On what grounds it riſeth. 3. In what ſtate the faithfull attaine it. 4. That the ſence of it may alter euen in thoſe who hauehave attained it.
1. This certainty is no other thing then the teſtimony of a renewed conſcience, which doth witneſſe through the ſpirit, that wee are in ſtate of grace, and that we ſhall be brought by God to life euerlaſting. I call it a teſtimony of the conſcience, for the conſcience doth not onelyonly ſhow vsus what we are to doe, what ſtate we ſhould ſeeke to get into, but it doth witnes & giuegive iudgement about that we hauehave done, and the ſtate we ſtand in, be it good or euill. The conſcience accuſeth of ſinne, and witneſſeth to a man that hee is in the ſtate of damnation; it doth witneſſe to a man that hee is in ſtate ſubiect to Gods temporary diſpleaſure, and ſo likewiſe that a man is in ſuch ſtate as that God will ſhew him fauour for the preſent, and bring him to ſee his promiſed ſaluation: That it is a teſtimony of our ſpirit, that is, our conſcience renewed, it is plaine, Rom. 8.16. That our ſpirit doth witneſſe it, through the ſpirit witneſſing our ſtate vntounto it, is plaine in that place: alſo, The ſpirit of God doth witneſſe with our ſpirit; and Rom 9.2. My conſcience beareth me record through the ſpirit; for the conſcience doth but ſpeake it as an eccho; that it teſtifieth to vsus both our preſent eſtate of Grace, and our inheritance with Chriſt, it is euident there alſo; Nay, when the conſcience, through the miniſtry of the Law, doth teſtifie to a man his ſtate in ſinne, and vnderunder the curſe, it is through the ſpirit of bondage that it doth ſo teſtifie, this being the office of Gods ſpirit, to teach vsus to know the things beſtowed on vsus, 1 Cor. 2.12. to worke in vsus not faith onelyonly, but ſpirituall diſcerning of thoſe things which are wrought in vsus, and looke toward vsus belieuing.
The conſcience doth teſtifie this, partly through faith belieuing it, partly through diſcerning the faith, louelove, obedience, which are by Gods ſpirit brought forth in vsus, 1 Iohn 4.…6. Wee hauehave knowne and beleeued the louelove the Father beareth vsus. I know whom I hauehave truſted, and that hee is able to keepe my ſaluation committed to him vntounto that day, 2. Tim. 1.9. Faith may receiue what the Word doth teſtifie, but there is a word teſtifying thus much, that my particular perſon beholding the Sonne, and belieuing on him, ſhall hauehave eternall life, and be raiſed vp at the laſt day;Ioh 6.…0. that there is no condemnation to me being in Chriſt; that he who hath begun his good worke, is faithfull, is conſtant, and will finiſh it alſo; that Chriſt is made of God, not onelyonly an author, but a finiſher of my faith, not only a iuſtifier of me, but a perfect redeemer; that I being iuſtified and called, ſhall alſo be glorified: Neyther could Iohn with the faithfull belieue Gods louelove toward them in particular, if ſome word did not ſhow it: Neyther will the Papiſts ſay that all of them were priuiledged with ſingular reuelation: For though no word expreſly ſay thou Thomas belieuing ſhalt be ſaued, yet that word which ſaith, eueryevery one belieuing ſhall be raiſed vp, that word ſaith, I beleeuing ſhall be raiſed vp; Otherwiſe wee might aske what word ſaith, thou Thomas ſhall not kill, ſteale, &c. if the generall did not ſufficiently containe eueryevery particular perſon?
But it will be ſaid, How doe you know that you truly belieue? To which I anſwer, comming to that ſecond ground, by a gift of diſtinction or vnderſtanding, wee know theſe things wrought in vsus by God, and by diſcerning theſe things, wee are aſſured touching that full ſaluation promiſed to vsus. Firſt, that wee may know them, then that theſe knowne doe further aſſure vsus: Paul did know on whom hee had belieued; How could we ſay eueryevery one we belieue, if we might not know it? Can we ſpeak that truly wherof we can hauehave no certainty? Thirdly, when I ſee one, or truſt to any, promiſing me this or that, I know I ſee him and truſt to him, reſt on him for that he hath promiſed: Shall I by faith ſee Chriſt the Sonne, and reſt on him, and yet know no ſuch thing? Wee may know wee hauehave ſome kinde of faith, but not that wee hauehave the true liuely faith. Anſ. S. Paul bids vsus, to try and proue our ſelues whether wee hauehave not that faith, by which Chriſt dwelleth in our hearts, which is the faith of ſuch as are accepted with God, 2 Cor. 13.5.6. Now to bid mee make ſearch and examination for that which cannot be found out, were ridiculous. Our louelove to God and our brethren, by which we know our ſelues tranſlated from death to life, wee may know alſo. St. Iohn maketh it a ſigne of our being tranſlated; Ergo, it may be knowne. Signes manifeſting other things, muſt themſelues be more manifeſt. Secondly, hee that may know hee hath true, faith, may know a priori, that hee hath louelove alſo: for louelove is in true faith as the fruit in the root, from which it ſpringeth: We louelove God when now wee hauehave found that hee loueth vsus firſt. Now by faith we perceiue God to beare vsus louelove, & be reconciled, for God doth offer his louelove to mee belieuing. Againe, if I louelove men, I know my louelove to them, yea, and in what degree I beare them louelove: Shal I louelove God to the denying of my earthly profit, yea my life often, and not be able to know that I louelove him? Were this true, when Chriſt asked Peter, Loueſt thou me, he ſhould hauehave anſwered, Lord, thou knoweſt wee cannot tell truely whether wee louelove thee. Againe, St. Iohn ſaith, By this wee know that we louelove him, if wee keepe his commandements: If any ſay we know that we hauehave a naturall louelove, but wee are not ſure that wee hauehave this Chriſtian louelove. Againe, many Chriſtians thinke they hauehave true louelove, yea Peter himſelfe was deceiued in his louelove. Anſ. The louelove of a meere natural man to God, is as like Chriſtian louelove, as an apple is like an oyſter; and therefore we paſſe by it. Chriſtians are eyther enlightened onelyonly, and not ſanctified, or ſanctified alſo with their enlightning: The former may thinke themſelues to hauehave louelove, not hauing it; but becauſe a man dreaming, or running vponupon ſome miſtake, may be deceiued, ſhall this preiudice, but that a man waking may iudge truly of this or that which is before him? A man that hath no charity, thinketh himſelfe to hauehave it; therefore one that hath it, may not iudge infallibly that he hath it? Now for thoſe that hauehave it as Peter, they may be deceiued, not in iudging ſimply of the thing, but of the meaſure of that which is circumſtantiall in their ſpirituall life, not in that which is ſubſtantiall. Peter was not deceiued in thinking that hee had faith and louelove, but in preſuming aboue his meaſure. Thirdly, wee may know our workes, which are fruites growing from the tree of grace in our harts. S. Iohn maketh them ſignes which doe euidently declare louelove, ergo, they are manifeſt. Hee who knoweth when he doth ſinne & ſwerue from obeying God, hee may know how farre hee obeyeth God; they who doe ſpiritually obey God, eyther they know it, or their conſciences are not priuy to that they doe, cannot beare witneſſe and iudge of that they doe; but this is falſe. Pauls conſcience did teſtifie to him, that hee did walke in ſimplicity, according to the Grace of God. True it is, that for the outſide, the works of vnſanctified men are like to the workes of the ſanctified, but they are without the life and ſpirit which is in the worke of a true beleeuer, to which he is no leſſe priuy, then to the externall worke which commeth from him. To conclude; they who hauehave the teſtimony of a good conſcience, may know that they obey God ſincerely: But Chriſtians may hauehave the teſtimony of good conſciences. Beſide that, the ſpirit doth teach our conſciences to beare witneſſe of the griefe and ioy we hauehave, and ſo by conſequent of all wee doe according to good. Now the conſcience as through faith ſo diſcerning theſe things, doth teſtifie to vsus from theſe our ſaluation, which he hath promiſed, and God will not forget to finiſh what hee beginneth. Should a King promiſe to erect ſome Colledge, and giuegive liberall maintenance to Students in it, wee are certaine by a humane faith, that hee will doe ſuch a thing, though it be not begun; but when now the foundations were in laying, then we ſhould not onelyonly belieue his purpoſe, but in part know it by that we ſaw executed, and by that we ſaw in execution, wee would aſſure our ſelues the thing ſhould be finiſhed. But heere it will be obiected that though knowing theſe things wee might come to ſee our ſelues in preſent ſtate of grace, yet we cannot be ſure of our ſaluation, vnleſſe wee could know that our faith, louelove, and obedience, ſhould perſeuere to the end. To this I anſwer, that the Scripture could not ſay that he that belieueth hath an euerlaſting life, that there is no condemnation to them that are in Chriſt, did it not take our faith and the fruites of it to be ſuch, from which wee ſhould neuer fall, through the power of God; and this the conſcience commeth to know by faith in God, conceiued through ſuch promiſes as theſe; I will make you walke in my commandements; I will put my feare in you that you ſhall not depart; I hauehave begun my worke, and I will perfect it in you; I am author and finiſher of thy faith; it is my will thou ſhouldeſt hauehave eternall life, and be raiſed vp at the laſt day. Now though the conſcience doth teſtifie this our preſent being in fauour, and our future ſaluation; yet it doth not this in eueryevery ſtate of a belieuer. For firſt there is a ſtate in which faith is a ſmoaking weeke, deſiring that it could belieue, rather then getting vp to feele it ſelfe belieue. Againe, though faith be not troubled, but doth quietly ſtay on Chriſt, and taſte God good in letting them finde peace with him, yet ſuch is the infancy of ſpirituall vnderſtanding in Chriſtians now firſt conuerted, that they doe not returne into themſelues, and iudge of that they doe, and of the great conſequence which followeth from that which they doe. Hence it is that they will tell you they finde God good to them, and goe on cheerefully in duties for the preſent, but they come not to behold the ſtability of their ſaluation for time to come. There is a ſtate in which faith is exerciſed with temptation, from vnbeliefe or otherwiſe, by which oppoſition the ſoule is kept from attaining this certainty, being encountred with doubtful appearances, which it cannot wel anſwer & cleare for the preſent. There is a ſtate wherein faith is now grown vp, & either hath out-wreſtled, or otherwiſe is exempted from knowing ſuch temptation; and the faithfull in this ſtate doe perſwade themſelues, that Gods mercy, and truth, and power ſhall carry them through vntounto ſaluation. Looke in 1 Pet. 5. v. 11. The God of Grace, who hath through Chriſt called you vntounto eternall glory, when you hauehave a little ſuffered, he perfect you, ſtabliſh you, ſtrengthen you, ground you ſure.
Laſtly, when now our conſciences are come to teſtifie through faith and experience, this happy eſtate, we are ſubiect by neglecting meanes, by falling into ſome more grieuous ſinne, by ſecret deſertions ere-while to loſe for a time this comfortable perſwaſion, the ſpirit not ſpeaking in vsus by his light as heretofore, and our conſciences and faith ſo hurt and wounded, that the actions of them are troubled, depraued, as we ſee the like befall the naturall reaſon and ſenſes. Wee ſee through melancholy what reaſon commeth to imagine, how the eye thinkes it ſees things yellow and redde, when they are nothing ſo; the taſte things bitter, when they are ſweet; ſo the ſight of faith and conſcience, when nothing but ſinne, guilt, wrath, angry deſertion ouer-lay it, it ſeemeth to ſee eueryevery thing, for the time, of like colour to thoſe things wherewith it is poſſeſſed. Theſe things I thought good to ſet downe, that we might conceiue the nature of this point more fully. One thing is to be anſwered which ſeemeth to me of greateſt moment, namely, that this doctrine doth leaue no place for feare, but breedeth preſumption; but this is vtterly denied: for the grace and mercy of God belieued, breedeth louelove of God, and conſequently true feare, which is oppoſed to ſenſeleſſe ſtupidity and carnall preſumption, though it caſteth out feare, which proceedeth from vnbeleefe.
Secondly, ſuch who may be certaine of ſaluation by faith, they may be ſecure, if they did not as well ſtand in this grace by faith, as firſt enter into it; but this wee teach with the Scripture, and ergo our doctrine doth ſhow that thoſe who ſee this Grace, hauehave ſtill need to looke to Chriſt the author and finiſher of it, that they may ſo ſtand in it vntounto the end.
Thirdly, it is falſe that ſuch as are ſure of ſaluation hauehave no cauſe to feare, vnleſſe no other euils but finall damnation need to be feared; but while the ſoule is ſubiect to bring vponupon it Gods temporary wrath, ſickneſſes ſpirituall, helliſh anguiſh to the ſenſe of it, there is ſtill left cauſe enough to feare.
Vſe 1 Let vsus then deteſt that damnable doctrine which doth condemne this particular perſwaſion, as preſumptuous hereſie, which maketh the ſpirit play all-hid in vsus, ſo that wee cannot know what wee hauehave, what wee doe, what things abide vsus through Gods mercy. Yea let it reproue many of our conceits, who hauehave left popery, and yet thinke that this is impoſſible, that it is too high a point, ſomewhat preſumptuous, that it is not neceſſary, that a common hope is ſufficient.
Vſe 2 Seeing the ſpirit we hauehave is but as an earneſt, a ſmall thing in compariſon of that whole ſumme; let vsus not be diſmayed though our knowledge and faith be but little: The imperfect life in a babe, is life as truely, as that life which a man attaineth at his conſtant age. Though wee muſt not take occaſion to liue in luſt with a litterall knowledge and common profeſſion, as many do from hence, that all is imperfect and nothing which we obtaine here; yet hauing the Grace which doth make vsus in any meaſure cleanſe the heart, though it be neuer ſo little, euen hence we are not to be diſcouraged, ſeeing it may be little, and yet a true earneſt of that fulneſſe to be giuen vsus.
Vſe 3 Laſtly, How ſhould wee labour both to get and keepe this holy ſpirit; holy in it ſelfe, making vsus holy in whom as Temples it dwelleth? Men if they deale in great matters, they louelove to get earneſt and good ones; the fuller earneſt, the more ſecurity. Againe, they keepe and eſteem an earneſt more then other money, which hath no ſuch reference to further matters, as that hath: ſo it ſhould be with vsus. Let vsus then deſire this ſpirit of Grace at him who giueth it: Let vsus not deſpiſe good meanes, and ſo quench it: Let vsus not by not heeding the ſuggeſtions and inſpirations of it, grieue it: Let vsus frequent the company of thoſe who are ſpirituall, able to quicken vsus in this kinde.
Doct. Vntill the redemption purchaſed, &c.] Whence firſt obſerue, that the ſpirit abideth with vsus as a pledge confirming vsus til our redemption, our full redemption. Firſt, that it abideth. Secondly, as an earneſt or pledge. Iſa. 59. v. 50. God promiſed that his word and ſpirit ſhould neuer depart from that bleſſed ſeede, and all thoſe who ſhould be borne after a ſort of him: and Rom. 8. the ſpirit of Chriſt is ſaid to dwell in vsus who are Chriſts: Yea, ſo that it ſhall at length quicken our mortall bodies: the ſeed of God is ſaid to abide in thoſe who are borne of God that they cannot ſinne; but I will not proſecute this heere, which I hauehave done elſe-where. It abideth a pledge, confirming that full redemption: for eu…n ſoules now perfected hauehave the ſanctifying gra… for ſubſtance, which heere they had, though their faith and hope be changed into ſight and quiet expectation, and by that executed in their ſpirits, they doe expect the conſummation of glory, both in body and ſoule. But it may be ſaid; Doth the ſpirit leaue vsus at the time of our full redemption? No, but though it dwelleth with vsus, yet it ceaſeth to be a pledge of further matter; euen as the money giuen a man in earneſt bideth with him when hee hath the whole ſumme payed, but it is no longer an earneſt of further money to be receiued.
Vſe. This then is our comfort, who hauehave found this holy ſpirit dwelling and working in vsus: Though it may leaue ſuch as Saul, whom it neuer ſanctified, yet it ſhall neuer depart quite from them whom it hath in truth ſanctified, but they ſhall like Dauid then hauehave it praying in them, that is, teaching them to pray, when they thinke themſelues moſt deuoid of it.
Doct. Obſerue laſtly, that he ſaith we hauehave a pledge giuen vsus, till the redemption come which is purchaſed for vsus; that heere the faithfull ſee not themſelues fully deliuered: Wee are the Sonnes of God, but it appeareth not what wee ſhall be; wee belieue life euerlaſting, we doe not ſee it, yet we by nature lye in darkeneſſe of ſinne and miſerie, God will hauehave our light return ſucceſſiuely, euen as the light of the Sunne, which ſhineth from one degree to another, till it come to full ſtrength, Prou. 4. There is a double redemption, the one which we hauehave by faith, verſ. 7. the other which we ſhall hauehave in that great day; This redemption belongeth immediately & directly to man, to the creature mediately; for in that great day the creature ſhall be changed from the vanity and bondage of corruption to which it is ſubiect. As the firſt Adams treaſonable defection, deſerued to be puniſhed both in his perſon, and in all the things which appertained to him; ſo it was meet that the ſecond Adams obedience ſhould not onelyonly reſtore man, but the creature alſo which might any way be a fit appurtinance to him in his ſtate of glory. But one may ask what vſe there ſhall be of theſe viſible heauens, of the earth, when mans manſion is prepared in thoſe third heauens? In theſe things we are not to be curious: What if God wil hauehave them ſtand as a monument of his former power, wiſedome, goodnes, toward vsus in our pilgrimage? Againe, wee ſee it is a ſtate belonging to earthly Princes, to hauehave houſes here or there, which ſometime through all their raignes they doe not once viſit. What reſpecteth man, ye may finde in that I hauehave written on the 13. verſe.
Vſe 1 The vſe is, to encourage vsus equally to beare the euils which preſſe vsus: Had we nothing to complain of, our redemption might well ſeeme already paſt. O this is our reioycing, heere wee know miſery in many regards, but our Iubilie, our year of redemption haſteneth: God doth ſo feaſt his children, that hee will hauehave their beſt diſh laſt. When trauellers ſet out in the fogge and darke miſt of the morning, it doth comfort them that they know the day is at hand, and they ſhall hauehave it fayrer and fayrer: On the contrary, if thou getteſt not this pledge of the holy ſpirit of Chriſt, thou haſt receiued thy conſolation, nothing doth abide thee but weeping, wailing, and gnaſhing of teeth, an eternall night, a reckoning which wil be more bitter, then the pleaſures of ſinne hauehave ſeemed ſweet.