Commentary Upon Ephesians 1, Commentary · Verse 20
VERSE. 20 Now followeth the Deſcription of that power which brought them to beleeue; from that which it wrought in Chriſt our head, viz. 1. His reſurrection, which is ſet downe from the ſtate in which he was raiſed; raiſing him from the dead. 2. The exaltation of Chriſt, which his power wrought; in which we are to marke; firſt, the kingly power he hath receiued, and ſet him at his right hand; ſecondly, the place where he hath it, in the heauens aboue; theſe viſible heauens, for ſo the word ſignifieth: Thirdly, the perſons; which are of two ſorts; firſt, thoſe who are ſubiect to this power, as it is more generally taken, verſe 21. and part of the 22; Secondly, thoſe who are ſubiect to his power, as it is in ſpeciall manner tempered with grace, in the words following; A head to his Church: the more particular conſideration whereof ſhall not here be vnfolded. Firſt, to cleare this 20.21. verſes, and part of the 22. ver. Firſt, we muſt marke, that this which is a word, hauing reference to the efficacie or effectuall working of mighty power, which was wrought in Chriſt when he was now raiſed from the dead: As if it were not his minde to expreſſe a power like it for kinde, ſo much as the ſelfe-ſame ſingular working which was wrought in our head. Secondly, to vnderſtand the raiſing him from the dead; we muſt know what death here is meant, and in what it ſtandeth: Secondly, what this reſurrection includeth. Chriſt ſuffered a ſupernaturall death, ſo farre as might ſtand with the vnitie of his manhood, to the perſon of God the Sonne, and with the holineſſe of his nature; but here is onelyonly meant that naturall death, which did a time hold his humane nature in the ſtate of it. This death ſtood, firſt, in ſeperation of naturall ſoule & body. Secondly, in the loſſe of all that ſenſitiue life which the ſoule cauſed, and continued in the body. Thirdly, in the ceaſing of all actions, wrought by the body as an inſtrument. Fourthly, in a deſire to be againe conioyned vntounto the body. Now then the reſurrection is ſuch a worke of Gods power, which brought againe the ſoule of Chriſt to that body from which it had beene a little diuorced, which cauſed it bring forth life in that body, worke by it as an inſtrument ioyned with it; finally, ioy in the coniunction of it.
For better clearing Chriſts exaltation; we muſt firſt know what it is, to be ſet at Gods right hand. Secondly, what heauens are here to be vnderſtood. Thirdly, what perſons are meant by principalities, powers. Fourthly, what is meant by putting all things vnderunder his feete.
For the firſt, Saint Paul and Peter, doe conſter it by raigning immediately ouer eueryevery creature, till the myſterie of our redemption ſhall be finiſhed, 1 Cor. 15.25. compared with, Pſal. 110.1. So to the Hebrewes, he doth conſter it, the ſetting Chriſt in the throne of maieſtie, Heb. 1.3.8.1. Heb. 12.2. At the right hand of the throne of God. Saint Peter maketh it all one, with making him Chriſt and Lord; See, Acts 2.35.36 Ch. 5.31. But for the further opening, we muſt know. 1. What it is that is giuen. 2. To whom, and in what reſpect. 3. How long it is to continue. To the firſt, I anſwere, that it is not the might of diuine ſoueraigntie ouer the creature; for this doth ſo follow the nature of God, that it is neceſſary with eueryevery perſon that hath this nature: This the Sonne could not relinqu…ſh, this he cannot be taken vntounto, as which doth neceſſarily agree to him, as God bleſſed for euer. What is it then? A right of executing immediately and in a manner appropriate to this perſon, the ſoueraigne dominion of God, ouer eueryevery creature: So that though the Father and Spirit hauehave a right and ſoueraigntie ouer the creature, yet they doe not immediately execute this in ſuch ſort as the Sonne doth; which maketh Chriſt ſay, Iohn 5.22 The Father iudgeth none, but hath giuen all iudgement vntounto the Sonne. The Sonne by voluntary diſpenſation ſent by the Father, did empty himſelfe and lay aſide not onelyonly the right of hauing dominion ouer eueryevery creature, but of exerciſing and ſhowing it forth in that nature he had aſſumed: The Father by voluntary diſpenſation doth reſigne to the Sonne the immediate execution of all power ouer eueryevery creature, till the time that all things be ſubdued vnderunder him; This right, the one relinquiſhed in the time of his humiliation, the other doth anſwerably leaue a time for the exaltation of his Sonne.
To the ſecond I anſwere, this ſoueraigntie is giuen to the perſon of the Sonne, both as God and man now aſcended; as God, for it is a power which none that is a pure creature can take or execute; and the Scripture ſaith, The Lord ſaid to my Lord, that is, to Dauids ſeede, as hee was Dauids Lord, according as Chriſt expoundeth it by his queſtion; now Dauids ſeede was not Dauids Lord, as man, but as God. That it is giuen him as man, is plaine, becauſe it is giuen him now aſcended into heauen with his humane nature. Againe, that power is giuen to Chriſt as man, which is to be executed by him as man; but this kingdome is executed by Chriſt, ſo that his manhood doth concurre as an inſtrument working with his God-head in the adminiſtration of it, Iohn 5.27. He hath giuen him power to execute iudgement, in as much as he is Sonne of man.
The third is plaine, out of that Pſal. 110. and Paul conſtruing it, 1 Cor. 15.24.25. namely, that Chriſt ſhall giuegive vp this kingdome, and ceaſe to ſit at the right hand of God in this manner in which now he doth; for then he ſhall no longer by his manhood execute gouernment, neither ſhall he in manner appropriate his perſon, but together with the Father and Spirit like as they, ſo ſhall hee ioyntly with them rule, and be all in all for euer.
The ſecond point for clearing the Text is, what heauens are here vnderſtood; thoſe which Paul calleth the third heauen, aboue the ayre, clouds, and ſtarrie firmament. Faith doth beleeue a place aboue theſe, though Philoſophie know it not.
To the third I anſwere, the perſons ouer whom Chriſt is aduanced, are firſt deſcribed more particularly, but yet obſcurely. Secondly, more generally and plainely. The particular enumeration in theſe words; Principalities, powers, mights, dominations: The more full and plaine opening of them in the words following; EueryEvery name, that is, eueryevery creature howſoeuer named, whether in this world, or whether belonging to the world to come.
But it is a queſtion, who are meant by the former words. Anſ. They are commonly vnderſtood of Angels; but I take the firſt two to be names of excellency, found in this preſent world. Firſt, Principalities and powers, when they are put for Angelicall natures, they are not termed ſo ſimply, but with an addition of the place; as, Epheſ. 3.10. Epheſ. 6.12. but theſe words put for humane excellencies, wee reade them ſimply, without any thing added. Tit. 3.1. Be ſubiect to principalities and powers. Againe, I thinke this diſtribution of power, named in this world and in that to come, reſpecteth ſomething in this enumeration forenamed: the former, theſe two firſt named; the latter, the couple following: Thus I thinke alſo, Col. 1.16. that enumeration of Thrones, Diminions, Principalities, Powers; the firſt two reſpect things inuiſible, or things in heauen; the latter two, things on earth; for he ſeemeth to illuſtrate each part of the diſtribution, by the particulars there inferred: Wherefore we may thus conceiue of them.
Principalities, ſignifie thoſe in principal authority.
Powers, all ſecondarie powers ſent from them, as Peter ſpeaketh.
By mights, I vnderſtand Angels, putting forth might in ſome miraculous effects of mercy, or iudgement; ſuch as the Angell, who did ſmite ſo many hundred thouſands in a night; the Angell which did the miraculous cure at the Poole, Iohn 5.
By Dominations I vnderſtand ſuch Angels, whoſe miniſterie God vſeth in the gouernement of kingdomes and prouinces; for that God doth vſe their miniſterie, this may be gathered both out of Daniel and Eccleſiaſtes.
The putting all things vnderunder his feete, noteth nothing but that ſubiection in which eueryevery thing is to Chriſt, God onelyonly excepted; reade, Heb. 2.8. Theſe things for opening the difficulties incident. The ſumme is. I wiſh your eyes opened, that you may know the power of God toward you who beleeue, through the working of the power which was wrought in Chriſt, when God did raiſe him from the loweſt degree of his humiliation, euen the ſtate of the dead, and did crowne him with dignitie, and kingly glory in the heauens, not onelyonly giuing him prerogatiue before both Principalities and powers, ſuch as wee ſee in earth; yea, before Mights and Dominations, ſuch as belong to the world to come; but giuing him power ouer theſe and all creatures, ſo as hee hath them vnderunder his foote.
Doct. 1 Obſerue then firſt from the 20. verſe. Which he wrought in Chriſt. That the ſelfe ſame power put forth, in raiſing Chriſt our head, is that ſingular power which raiſeth vsus: For looke as the almighty power put forth to make Adam a liuing ſpirit, was it which doth quicken vsus in our order, & bring vsus to hauehave life and being from him: Thus the ſelfeſame power which raiſed Chriſt to be a ſecond Adam and quickning ſpirit to all who belong to him, that is the power which doth cauſe vsus in our time receiue this ſupernaturall life and being from him: For Chriſt his reſurrection, is both the reſurrection of our ſoules and bodies, in as much as he is raiſed vp, that he may be a fountaine and roote of all ſupernaturall life; his humane nature concurring with the diuine, as an inſtrument with that which is more principall in the producing of it.
Vſe 1 By this we ſee further the vanity of ſuch, who make God to doe nothing in our conuerſion, but that which wee may reſiſt: Could wee reſiſt his power, which made the firſt Adam a fountaine of generation vntounto vsus all? And ſhall we be able to reſiſt the almighty power of God, raiſing Chriſt as a fountaine and roote of ſpirituall regeneration to all who are his?
Vſe 2 This ſhould make vsus thankefull to God, that he hath put forth ſuch power towards vsus, in the reſurrection of his Sonne. Wee deeme it as his fauour, who did appoint wee ſhould deſcend carnally from the firſt parent of vsus, according to the fleſh; but this is farre more worthy of praiſe, that euen in raiſing, he ſhould thinke on vsus, and appoint vsus to receiue a reſurrection of ſoule and body from him, in due time and order.
Doct. 2 Obſerue ſecondly, that Chriſt is raiſed from ſtate of the dead, that God doth leaue his deareſt children to the depth of miſeries, before he ſend reliefe: His owne Sonne left to conflict with a ſpirituall kinde of death, with deſertion in regard of louelove ecclipſed, which impreſſion of wrath, as due to our ſinnes, with all the powers of darkeneſſe, aſſayling him with naturall death in regards before opened; his owne Sonne left to this gulfe of euils, before ſaluation was ſhowed: This he doth to glorifie his power, which doth not ſo brightly appeare till things are deſperate. Secondly, that we might the better in extremities learne to truſt on him, to bring vsus to this, he is glad to make our caſes paſt all helpe we can perceiue. And thirdly, to the end hee may the more endeare his benefits, he doth let vsus conflict long in the want of them.
Ʋſe. Let vsus not then be diſmaied what euer wee ſuffer: I hope we are not yet come to death; let vsus looke at Chriſt, and not wiſh to be free from ſuch condition, which our Lord and Maſter hath endured before vsus: The rather let vsus hauehave patience, how euer we be tryed, becauſe God can neuer come with helpe too late, as men may, who bring things ſometime to no purpoſe, when the matter is paſt helpe.
Doct. 3 In that Chriſt is raiſed; Obſerue, that God neuer ſo leaueth his, but he ſendeth ſaluation in due time: He left his people in Aegypt, in Babilon, till their ciuill ſtate was dead and deſperate; yet he deliuered them. If he let them be ſwallowed, like Ionas, yet he will bring them forth againe, and ſhow them his ſaluation, for God is a helper at time of neede; ſuch is his faithfulneſſe, in the Mountaine he will prouide, as Abraham ſaid. Thus though he let his owne Sonne dye, yet he ſaueth him in due ſeaſon, and deliuereth him: There is a double ſaluation, one protecting and keeping euil that it ſhall not come neere vsus, nor once ceaze on vsus; the other is a keeping of vsus ſo as it ſhall not hold vsus, much leſſe preuaile ouer vsus: Thus God ſaued his Chriſt, accordingly as he asked, when hee prayed with ſtrong cries to him that was able to ſaue him from death, Heb. 5.9.
Vſe. Wherefore let this our Sauiour caſe comfort vsus in greateſt euils. If the example of Iob is to be looked at, how much more this ſtandard of examples? What though thou ſeemeſt neuer ſo forſaken? what though many euils hauehave ſeized on thee? feare not, ſtand ſtill, ſaluation will ſhine forth in due ſeaſon. God is not like the diuell and wicked ones, when they hauehave brought one into the bryers, there they leaue him, on plaine field: I hauehave ſinned in betraying innocent bloud: What is that to vsus, ſay they? but God will be with vsus in the euils, yea in ſeauen, to ſaue and deliuer vsus.
Doct. 4 Obſerue againe, that God doth not onelyonly raiſe him vp, but ſet him at his right hand; Glory correſpondant to his humiliation. Obſerue that God doth make the abaſements of his children be the forerunners of their greateſt glory; as the pride of wicked ones doth lacky as it were, and runne by their enſuing ruine: ſo on the contrary, the ſufferings and humiliations of Gods children hauehave enſuing anſwerable glory: He was made leſſe then a worme, and here is taken to the right hand aboue Angels. It pleaſeth God not onelyonly to exalt his humbled children, but in the degree alſo, in which he had abaſed them, according to that prayer of Moſes. Pſal. 90. Comfort vsus, according to the yeares wherein we hauehave ſuffered affliction: as on the contrary, we ſee him bringing iudgement on the wicked, in the ſame meaſure in which they hauehave taken in the delights of ſinne, Reuel 18.7. True it is, that this doth not hold vniuerſally in this preſent life, but when the definitiue ſentence is now to be giuen them according to workes, ſhall eueryevery ſoule receiue proportioned recompence.
Vſe. Let vsus then by this take comfort in afflictions: Was this Chriſts caſe onelyonly? Nay, ſee, Iam. 1.10. Reioyce in afflictions, for when you are tryed, you ſhall receiue the crowne of victorie; The wickeds woe is ſowne in their reioycing, but in our darkeneſſe light is ſowne for the righteous. Let vsus thinke God doth but proue vsus, that hee may in his due time doe vsus good: Blood and ſweate goe before victory, and before the earthly harueſt is gotten in: We muſt not then thinke it ſtrange, if God cauſe vsus to know ſufferings, before hee ſhow vsus thoſe glorious mercies which hee hath prepared for vsus.
Doct. 5 But to conſider this matter of Chriſts exaltation more particularly: Firſt, when it is ſaid, hee is ſet at Gods right hand, aboue principalities; Obſerue, that our Sauiour Chriſt as man, is taken to hauehave prerogatiue before eueryevery other creature: For firſt, this phraſe noteth the preeminence of him, as next to God himſelfe; that looke as one made a King, hath a dignitie aboue all perſons named in his kingdome, Dukes, Earles, Lords: So our Sauiour, taken vp as man to this kingly dignity, muſt needes be in preeminence before them. It is no wonder, for this nature eſſentially appertaineth to that perſon which made all theſe things; ſee, Reuel. 4. vlt. The Lambe is worthy to receiue glory, for by him all things were made, for him they were created.
Secondly, eueryevery perſon, the neerer he is in coniunction of bloud to an earthly King, the more he hath prerogatiue before others, more diſioyned: ſo this created nature, ſeeing it is made one perſonally with God, by how much it is more neerely vnited, by ſo much it is fit that it ſhould hauehave prerogatiue before others. Not to ſpeake that being heire of all things, it is meete that he ſhould be before all, who are but parts of his inheritance; and hauing more excellent endowments, I meane created gifts then any other, it is meete hee ſhould hauehave the firſt place before all other.
Vſe 1 Wherefore what reuerence are we to ſhow him in all our ſeruices about him, whoſe excellencie is ſo high aboue eueryevery creature? Earthly dignities doe ſo dazle our eyes, that wee know not with what ſubmiſſion ſufficient to fall downe before them.
Vſe 2 Againe, hauing ſo eminent a perſon for our Sauiour and mediatour, let vsus cleaue contented to him, caring to know nothing but him, accounting all droſſe and dung, that wee may be found in Chriſt. Let none deceiue you with traditions of men, and vaine Philoſophy, you are compleate in him who is the head of principalities and powers. The Papiſts, did they conſider the excellency of Chriſt our Sauiour, could not, as they doe, flye ſo many waies for helpe out of him.
Doct. 6 Obſerue ſecondly, that Chriſt not onelyonly as God, but as man alſo, hath power aboue eueryevery creature; for to be ſet at Gods right hand, is to receiue a power imperiall ouer eueryevery creature; which is further apparant, while he ſaith, Chriſt is ſo placed aboue all, that all are ſubiect vnderunder his feete: To mee is giuen all power in heauen and earth, that is power, whereunto eueryevery creature is ſubiect: He ſpeaketh of it as done, becauſe it was immediately to be performed; in which manner he ſpake before of his body and bloud; This perſon as God, receiuing by voluntary diſpenſation this honour from the father, that he ſhould in an immediate and appropriate manner, execute gouernement ouer all the creatures in heauen and earth; the ſame perſon as man, participating in this kingly diuine authoritie, ſo farre that hee ſhould inſtrumentally concurre in executing all that iudgment which Chriſt according to his diuine nature did principally effect. This the Scripture doth lay downe, as in regard of earthly powers they are ſubiect; For hee is ruler of the kings of the earth, Reuel. 1.5. Hee hath this royall ſtate written on his thigh, as it were, King of Kings, Lord of Lords, Reu. 19.16. That he hath power ouer Angels, is plain, both by the reuerence they doe him, and their obedience towards him, Heb. 1. When hee brought his Sonne into the world, he bad al the Angels ſhould adore him, eueryevery knee boweth to him, the euil Angels yeelding ſigne of ſubiection, either deceitfully to wrong end, or by force compelled, though their ſtate is ſuch, that they cannot do it religiouſly as the other: That all the Angels are in obedience to him is plaine; the good are ſent forth by him to be miniſtring ſpirits for our good: Now he that hath power to diſpoſe of and imploy them, hath power to take account how that hee ſetteth them about is diſcharged; the euill Angells are likewiſe at his diſpoſition, for they could not enter the Swine without his leaue, they are ſubiect to his iudgement; When the Saints ſhall iudge the Angells, what power hath Chriſt himſelfe this way?
Vſe 1 Firſt, from this of Chriſts prerogatiue and powerfull authoritie, inſinuated in this phraſe of ſittig at Gods right, hand wee ſee that the meaning of this phraſe is not to be admitted to equality with the diuine nature, for this Chriſt euer had as God; neither to be admitted into the diuine bleſſedneſſe ſetledly to inioy it, for Chriſt as God euer had and could not but hauehave, that eſſentiall beatitude and that bleſſedneſſe which he receiueth as man is not to hauehave end, which this ſitting at Gods right hand is to hauehave; neither is that filling Chriſts humane nature with ſupernaturall gifts of knowledge, power, &c. the proper thing this article layeth downe; for theſe gifts ſhall dwell with him for euer; hee ſhall ſit in this manner on the throne of maieſty but for a time. Much is the Lutherans ſence to be approued, who make Chriſts placing at Gods right hand to import thus much, that the humane nature of Chriſt is eleuated to this honour, that it may freely vſe the diuine attributes, omniſcience, omnipreſence, omnipotencie; ſo as to become by them omniſcient, omnipreſent, omnipotent no leſſe properly then the diuine, though after a manner farre otherwiſe; the diuine nature being thus of it ſelfe by naturall neceſſity; the humane being thus by vnion with the diuine, by gracious Communication of theſe vntounto it, with liberty to vſe them for the perfecting of it ſelfe: that looke as we conceiue a ſinner iuſtified or made righteous with Chriſts righteouſneſſe, not as inherent ſubiectiuely in him, but in Chriſt, yet really communicated with him, ſo as hee is made righteous with it; thus doe they ſay the humane nature of Chriſt is made omnipreſent with the omnipreſence of the diuine nature, not as a thing ſubiectiuely inhering in it, but ſo really communicated with it that it is made truely omnipreſent by it, though the diuine attribute neuer goe forth of the nature of God, in which as the proper ſubiect they graunt it immouably inherent: It ſhall not be amiſſe for the inſtruction of ſome, a little to open what I thinke to be their opinion.
They hold with vsus, that the vnion of the diuine and humane nature ſtandeth in this, that they both are vnited in the ſingularitie of one and the ſelfe-ſame perſon; that the properties of the diuine nature abide immoueably in it, neuer going out of it; and that the humane nature when now it hath the free liberty of perfecting it ſelfe by vſe of the diuine properties, that the humane nature then hath and holdeth it finite and proper qualities abiding in it; ſuch like things as theſe they religiouſly affirme with vsus.