Commentary Upon Ephesians 1, Commentary · Verse 18
verse 18 Doct. 1 Now followeth the manner or way in which he would hauehave them beſtowed, through the knowledge, or acknowledging of Chriſt. Obſerue, to grow vp in the acknowledging of Chriſt, is the way to attaine the more full meaſure of the ſpirit in eueryevery kinde. 2 Pet. 1. EueryEvery thing is ſaid to be giuen vsus, which reſpecteth life or godlineſſe, through the knowledge or acknowledging of Chriſt. When wee firſt come to know him as the truth is in him, we partake according to our meaſure in his ſpirit; when we grow to behold him as in a mirrour or glaſſe, more clearly, we are turned into the ſame glorious Image by the ſpirit of the Lord more and more; when we ſhall ſee him and know him euidently and fully, we ſhall be as he is, 1 Iohn 3. The more we know him, the more fully he dwelleth in vsus, the more we enioy the influence of his ſpirit; euen as this bodily Sunne, the neerer it approacheth to vsus, the more wee hauehave the light and heate of it.
Ʋſe. Wherefore, let vsus labour to grow vp in the knowledge, and affectionate acknowledging of Chriſt our Sauiour: It is read of thoſe Indian Gymnoſophiſts, that they would lye all the day gazing vponupon the beauty of this bodily ſunne; but how ſhould wee delight, with the eye of the minde to contemplate on this Sunne of righteouſneſſe, which while we view, it will transforme vsus into the ſame glorious Image which himſelfe enioyeth?
VERSE. 18 Doct. 1 Now followeth the end: but before hee ſetteth it downe, hee doth more clearely and fully lay downe the thing which he intreated for them; for theſe words are gouerned of the verbe giuen, in the former verſe, & are Ergo, put in the ſame caſe with the former, viz. the ſpirit of wiſdome & reuelation, and that without any particle which ſhould couple them, becauſe they are brought in by way of explanation, in which caſe the copulatiue is often omitted, as, verſe 7. 1 Pet. 1. verſe 3.4. For, to hauehave eyes of vnderſtanding enlightned, differeth not from that former, to hauehave giuen the ſpirit of wiſedome and reuelation, but that it doth more roundly and fully note the ſame benefit, and that without any inſinuation of the cauſe, viz. that ſpirit from which it commeth; this then thus commeth. When I aske for you a ſpirit of wiſedome and reuelation, my meaning is, to ſpeake more roundly and nakedly, I aske, that he would giuegive you eyes of vnderſtanding enlightned: The end followeth; Firſt propounded, then more clearely expounded: Propounded in thoſe words; That you may know the hope of his calling. For clearing whereof, you muſt know, that hope is put for things hoped for, not for the grace of hope, which ſpringeth from faith: Thus we ſay, he is a man of faire hopes, we meane goodly Lands, which in likelihood will befall him. Now this hope is deſcribed from an antecedent benefit the ground of it, viz. Gods calling them by the Goſpell: and whereas there is an outward ſignificatiue effectuall calling, wherewith many are called, who are not ſeparated from others; this is meant of that inward operatiue and effectuall calling, which the Scripture doth deſcribe with additions, viz. that it is a calling according to purpoſe, a high and heauenly calling, a holy calling. The end of the verſe expoundeth this hope, by this, that it is an inheritance, deſcribed from the glory, yea, the riches or abundance of glory adioyned vntounto it, and from the perſons who are the ſubiect of it, the Saints.
The ſumme of the verſe. When I aske for you a ſpirit of wiſedome and reuelation, my meaning is, I aske at God that he would giuegive you the eyes of your vnderſtanding inlightned, that ye may be able to know thoſe good things which you hauehave in hope, hauing beene called of God to the obtaining of them, through the miniſtery of the Goſpell; euen to know what is the abundant glory of that his inheritance, which hee will of grace diſtribute amongſt the Saints: for the particle we reade (in) the Saints, doth ſignifie in or amongſt, and is ſo reade, Acts 26.18.
Doct. 1 Obſerue then firſt, that thoſe whoſe ſpirituall ſight is reſtored, hauehave neede ſtill to depend on God, that their eyes may be more and more inlightned by him: Theſe were now light in the Lord, had their eyes opened, yet thus he prayeth for them: As it is with bodily ſickneſſes, when wee recouer out of them, health commeth not all at once, but by ounces, as we ſay; ſo in ſpirituall: When God doth now raiſe vsus vp from our death, we neither are fully ſanctified, nor yet fully inlightned; It is with vsus as with the blinde man, Marke 8.24. we ſee, but confuſedly and indiſtinctly. Now this inlightning comprehendeth theſe foure things, which we hauehave ſtill neede to ſeeke to God for.
Firſt, the remouall of thoſe things which put impediment to our ſight; a ſeeing eye may hauehave miſts dazeling it, humours falling and diſtilling into it, yea, ſome filme or skinne growing ouer it: So an eye of the ſoule, which now ſeeth, may hauehave miſts of ignorance, clouds of luſts, veyles of hardneſſe of heart, all hindring this faculty of ſeeing, in the action of it: We muſt therefore looke to God for the eye ſalue, and the helpe of his hand in theſe regards.
Secondly; We hauehave neede that the inward light of knowledge be augmented in vsus. The inward light of the bodily eye, is not ſo great in an infant, as it is now in a man growne; ſo it is, that the inward light of the minde, by an addition of wiſedome and knowledge, taketh increaſe.
The third thing we hauehave ſtill neede of, is that God ſhould ſhine vntounto vsus with a light of reuelation in his word: for as the bodily eye cannot be inlightned to ſee, till it hath outward light afforded; ſo it is with the ſoule, and the eye thereof. But of this before is ſpoken.
The fourth thing, is a direction and application of the eie of our mind, to behold things that are ſpirituall. If the naturall man & all his faculties moue in God, much more the ſpirituall. Prou. 20.12. God is ſaid to make the eye ſeeing, and the eare hearing, that is, not onelyonly to create them, but gouerne and apply them to that they do; otherwiſe we might be like to Hagar, not ſeeing that which was before our eyes. Euen as it is not the eye ſo much that ſeeth, as the ſoule in and by the eye, whence it is, that if the minde be abſtracted in ſome ſerious thought, men ſee not that which is before them; So it is not ſo much the eye of our vnderſtanding, as the ſpirit of Chriſt, which is the ſoule of all the body myſticke, which doth cauſe ſight in vsus. We doe eueryevery thing but ſecondarily and inſtrumentally, it being God who giueth principally both to will and to doe; and all theſe are here to be conceiued, becauſe the end which the Apoſtle doth aime at, cannot be attained without them.
Vſe 1 To comfort weake ones who know but any thing, if it be in truth, ſo as it maketh them endeauour more conſcionably to obey. Hadſt thou long beene without ſight, ſhouldſt thou but be able to diſcerne thy hand held iuſt before thine eyes, it would glad thee, becauſe it is a token of fight now comming on thee; ſo this little ſight, when the heart is conſcionably affected, is a pledge of more returning to vsus, who are darkeneſſe it ſelfe, quite deuoide of ſauing knowledge by nature.
Vſe 2 This muſt make vsus ſtill follow God, and vſe all meanes to be further inlightned: Were our eyes ſore, and the ſight of them not periſhed but depraued onelyonly or diminiſhed, what would wee not doe to get helpe? yea, wee would abide ſtrong ſmarting waters, but we would mend this defect in them; how much more ſhould we ſeeke to amend all defects in the eyes of our vnderſtandings?
Obſerue ſecondly from hence, that he doth pray that they might know their hope, the matter of their inheritance; that euen true beleeuers know not at firſt, in any meaſure, thoſe hopes which are kept in heauen for them: Naturally we know nothing of the hope to come; When God doth now regenerate to theſe hopes, we doe know them in ſome meaſure, but nothing as we ought, and may come to know them, if we be not wanting to our ſelues: Euen as earthly heires in their minority, through want of earthly wiſedome, they know in generall that they hauehave inheritances, & where they lye, but they doe not particularly and exactly know the ſeuerall Lordſhips which belong to them, the worth of them, &c. yet the neerer they come to age, the more they winde out ſuch particulars; ſo it is with vsus: Wee doe at firſt know things very confuſedly, and the neerer wee grow to our ſaluation, the more wee come into the vnderſtanding of theſe things.
Now the reaſon why theſe hopes are not ſo knowne, is partly in the excellency of them, and the glorious light which is in them; if the Law hath his wonders in it, Pſal. 119.18. what a wonderfull thing is this, which is the vpſhot of all, the Goſpell? Againe, the weake ſight we ſee of yonglings in chriſtianitie, is not proportioned and fitted as yet, to ſo high an obiect as this is. Bring the light of a candle neere to the naturall babe, and it cannot endure to looke vp againſt it. Thirdly, euen as children are ſo taken vp with their childiſh common-wealth, that they cannot bend themſelues to the more ſerious conſideration of more important matters; ſo beleeuers are a great while ſo carnally affected, that they cannot ſet themſelues to purpoſe about this contemplation. Fourthly and laſtly, as Heires in earth want not crafty companions about them, who will keepe them from knowing the worth of things which belong to them, ſo the Diuell doth labour nothing more then to keepe vsus hood-winked this way.
Vſe 1 The Vſe is, firſt, to rebuke ſuch who will not ſeeke to hauehave further knowledge of their excellent hopes kept from them in the heauens. Men will prie into all their hopes and poſſibilities in earth; yea, if it be a thing which in reuerſion may doe good happily to ſome of their children, they will make account of it; they will know theſe things too well, till they are proud; count them as fooles who know them not, and yet neuer ſeeke to know their free-hold in heauen.
Vſe 2 In the ſecond place, this muſt ſtirre vsus vp to ſeeke after thoſe hopes, to get the knowledge of the things kept for vsus: Theſe are not like earthly hopes, they make their eyes fall out who waite on them, and ſometime neuer come neere them; ſuch were Abſolons and Adoniahs hopes: ſometime they are gotten, but proue no bleſſing, it being with them as it was with the Quailes which were giuen Iſrael;2 Theſ. 2. Tit. 2. 1 Pet. 1. But what if they be gotten and poſſeſſed? in death they periſh, for death diuorceth a man from all theſe earthly things he enioyeth. But theſe hopes will not let vsus be aſhamed, theſe are good and bleſſed hopes, yea, life it ſelfe, a liuing hope; till we know this hope we hauehave in heauen, we cannot be heauenly minded; for where a man hath hope, thither his ſoule will looke out, and be more there then where he is bodily preſent: This is it which maketh vsus purge our ſelues. Men that hope to ſtand before Princes, will refine their behauiours, and furniſh themſelues with all kinde of complement: This knowledge of our hope is the ſpurre of action; men worke cheerefully when they know an ample reward abideth them: It is a ground of all patience, ſweete in hope, maketh that which is ſower for the preſent, goe down more ſweetly.
Doct. 3 Obſerue thirdly. Hope of his calling,] That there is no grounded hope, but onelyonly of ſuch things as God hath called vsus to obtaine: We could not hauehave hope of ſaluation, Gods kingdome, life eternall, had not God called vsus hereunto, 1 Theſ. 1.12. He hath called vsus to his kingdome and glory. 2 Theſ. 2.14. He hath called vsus to obtaine life, ergo, Col. 1. it is ſaid, that the Coloſſians now had a hope laid vp in heauen, when they had heard the word of truth, euen the Goſpell of ſaluation. As no man can hope to ſtand before a mortall Prince in place of dignity and office, till the King doe call him thereunto; ſo none can groundedly looke to be in glorious condition in Gods kingdome, till hee hauehave called him hereunto. Here briefely it ſhall not be amiſſe to conſider what this calling is. 2. How we may know that we are effectually called.
For the firſt, this calling is ſuch a reuealing of his grace within our hearts or mindes, as doth make vsus come to him and follow him for the obtaining of life through Chriſt: As a man hath both a foule and a body, ſo this call ſtandeth not onelyonly in the outward word, which ſoundeth in the eare, but that inward reuelation which God maketh within the heart; I will ſpeake to their hearts. The heart of Lydea was opened. Secondly, I ſay it maketh vsus come and follow God for obtaining life and glory, to which he hath called vsus: for God ſpeaketh inwardly & outwardly to many, who are not effectually called, becauſe God doth not intend to conuert them and make them follow; but this calling, according to his purpoſe, is neuer without effect: It is with vsus in this call, as it was with thoſe Chriſt called to follow him, Mat. 4.20. hee did ſo reueale his will within them, that they preſently obeyed.
We may know our ſelues called. Firſt, if our hearts anſwere God; Thus Paul, Acts 9. Lord what wilt thou I ſhould doe? Acts 26. I was not diſobedient to the heauenly viſion. When God ſpeaketh within vsus, his grace or calleth vsus to this or that, according to his effectuall purpoſe; our hearts eccho-wiſe reſound, Thou art our God. Hoſea 2. vlt. Speake Lord, thy ſeruant heareth.
Secondly, it is ſeene by this, that it maketh vsus ſeparate and ſtand out from the world, If a gouernour call out a ſeruant to doe this or that, he is ſeparated from all his fellow ſeruants, and ſet a part for a buſineſſe wherein they intermeddle not; ſo it is here; From what time God doth call vsus vntounto ſaluation, he doth ſet vsus a part from all others, to be as it were the firſt fruits of his creatures, Iam. 1.18. euen from prophane perſons, ciuill men, without religion, religious men in ſhow, without power, Heretickes, Schiſmatickes, his calling doth make vsus come out from theſe, ſo that wee cannot be of one heart with them, nor they with vsus.
Thirdly, by the ſpirit receiued; When God called Saul, he did put into him another ſpirit, agreeing to the condition whereto he was called: and men called to places of dignitie, preſently there is a ſpring of ſpirits in them, anſwering that eſtate; ſo God alſo, when he calleth to his kingdome and glory, he doth giuegive them a ſpirit which doth aſpire and make them endeauour to that priſe of this their high calling in Chriſt.
Laſtly, by thankefulneſſe to God, in regard of this fauour, that hee hath called vsus out of our naturall eſtate of miſery, to ſuch hope in Chriſt.
Vſe 1 The Vſe is, to let men ſee their vanitie, who though they obey no part of Gods will reuealed to them, though they are ſo far from ſeparating from prophane worldly-minded perſons, that they cannot be themſelues in any other company; they traduce others as proud, ſingular, humorous Puritans, who hauehave no ſpirit apparant, but a ſpirit of pride, wrath, luſt, &c. yet they hope for ſaluation & Gods kingdome. This is to hope to hauehave this or that from God, before he hath called me to obtaine it; which is all one, as if I ſhould hope to be Lord Chamberlaine, though the King neuer made me heare any inckling of ſuch a matter.
Vſe 2 This muſt ſtirre vsus vp to get knowledge of this, that we are called: Hence followeth all grounded hope; Beſide, this is all our ſtay, he who hath called vsus is able to poſſeſſe vsus of that whereunto hee hath called vsus. If earthly Kings call a ſubiect to this or that honour, their call is effectuall, accompanied with that power which will ſet them in it; So the Lord will certainely ſet vsus in poſſeſſion of that to which he hath called vsus in Chriſt; as Gods call and annointing Dauid to the kingdome, did ſuſtain him againſt all incounters; So muſt it doe with vsus, who are called and annointed in ſpirituall manner, to that heauenly kingdome; Hee who hath called you to his eternall kingdome, after yee hauehave ſuffered a while, ſtrengthen you, ſtabliſh you, 1 Pet. 5.
Doct. 4 From his expoſition of the hope to which wee are called, obſerue firſt, that the inheritance kept for vsus, is abundantly glorious: This word (riches,) ſet before any thing, doth ſignifie the abundant meaſure of that to which it is annexed: Oh the riches of the wiſedome of God! Rom. 11. The ſtate we are in, is much different from that which is reſerued for vsus, Eſay 64. The things are wonderfull which God will worke for his, 2 Cor. 4. We are paſſing through this vaile of miſery, to an excellent eternall weight of glory. An Heire apparant in his mothers wombe, or childe-hood, hath nothing, to the glory which he commeth to hauehave when now hee ſwayeth the ſcepter, and ſitteth in the throne of his maieſtie; ſo it is with vsus; that we hauehave now, is nothing to the glory of that which ſhal in the laſt time be manifeſted. The inheritance of a kingdome hath annexed to it great glory; as for example; Salomons kingdome, when the Queene of Sheba did obſerue it, her ſpirit failed through aſtoniſhment; What was his kingdome, in compariſon of this eternall one, to which we are called? He had royall apparell wherewith he was cloathed; and to ſee a King in his richeſt roabes, as ſay in his Parlament roabes, is a ſight ſomewhat glorious; neuertheleſſe, the Lillie (as our Sauiour ſpeaketh) doth exceede all that Art can ſet them out with: but the Saints ſhall ſhine as the Sunne, and be cloathed as it were with light it ſelfe, as was ſhowne in Chriſt his transfiguration. He had a ſumptuous pallace, but not to be compared with thoſe eternall manſions in the third heauens, prepared for vsus: He was accompanied with the Peeres of his kingdome; but we ſhall hauehave the preſence of God himſelfe, Chriſt, the ſpirit, Angels. Finally, he had a moſt magnificent prouiſion for his table, but not like the Manna, not like that true tree of life, which wee ſhall feede of in the Paradiſe of our God.
Vſe 1 Wherefore let this draw vp our hearts. Riches and glory, what doe they not with mortall men? but alas, theſe worldly riches and glorious dignities, are but pictures, not hauing the ſubſtance of that they ſhow for: Men will ſue vponupon their knees to recouer ſmall inheritances on earth. While time laſteth ſeeke this inheritance; Let vsus thinke what a heart-breake it is to a man, when hee doth finde that by ſome default, he hath forfeited ſome earthly matters, which hee might hauehave held, had hee beene wary; but what a griefe and confuſion will this cauſe, when men ſhall ſee, that through careleſneſſe, they hauehave loſt an euerlaſting inheritance of glory, which they might hauehave attained? There is but one life betwixt vsus and poſſeſſion; why ſhould we be ſo negligent as we are?
The poore children of God muſt hence comfort themſelues, that God hath thus exalted them, and not enuy worldly men their full eſtates in this preſent world: Heyres are glad to borrow trifles with Seruants ſometime, while they are vnderunder gouernment: ſo God doth hold his Children low for a while, in this preſent life. Againe, why ſhould we enuy them, ſeeing they hauehave but a ſtate of life granted them in this moſt remote and vtmoſt part of our inheritance? Will a Childe thinke much a Parent ſhould giuegive a penſion for life out of this or that, while he hath greater things farre left him, yea, the inheritance of that alſo, out of which an anuity as it were for a time is graunted to ſome other? Thus it is our Father dealeth with vsus, while he doth both reſerue for vsus greater things, & alſo bequeath the euerlaſting inheritance of heauen and earth to vsus, in which wicked ones hauehave but a ſtate of life, till wee ſhall come to our full age in Chriſt: See more of this, verſe 11.
Doct. 5 Obſerue laſtly, who they are, to whom belongeth this inheritance, viz. the Saints; ſuch as are not onelyonly cleanſed from the guilt of dead workes, but by the ſpirit of Chriſt renewed to true holineſſe, and brought to walke in all holy Conuerſation, 2 Pet. 3.11. 1 Theſ. 4.7. For wee are called in Chriſt, both to outward and inward ſanctification. See Acts 26.18. So likewiſe, Coloſſ. 1. To receiue inheritance with the Saints: Made vsus fit to hauehave inheritance with the Saints in light. If you aske this queſtion, why wee ſhall hauehave the inheritance of life? it is anſwered, the grace of God in Chriſt is the cauſe why we obtaine it. If you aske who ſhall hauehave it, ſee Pſal. 24.3.4. Hee whoſe hands are innocent, whoſe heart is pure, who looketh not to vanity. This inheritance as the glory of it decayeth not, no, doth not ſo much as wither; ſo it is for ſtate and vndefiled inheritance, no vncleane thing may enter, Reuel. 21. Againe, to whom doe men leaue inheritances, is it not to Children or Allies, who hauehave the ſame fleſh and bloud as it were with them! So God will not giuegive his inheritance but to thoſe who hauehave the diuine nature, and are made holy in ſome likeneſſe as hee is holy, though not in like perfection.
Vſe 1 The vſe is, to let many ſee how they deceiue themſelues, who looke to be ſaued, but louelove not holineſſe; they louelove to liue after their ignorance and luſts; they will mocke at men, who will not runne to the ſame exceſſe of ryot which themſelues doe. Know this, that when wiſe men will not leaue their ſubſtance to children of an adultreſſe, God will neuer giuegive thee the inheritance of glory, while thou continueſt a childe of this world, louing nothing ſo much as the pleaſures, pompe, and profits of it.
Vſe 2 Let vsus in the ſecond place, labour for holineſſe; True holineſſe it is not a good nature, nor morall iuſtice, nor externall profeſſion of religion ſo farre as ſtandeth with our owne wills; No, where wee firſt renounce our will, there we firſt beginne to be holy. What then maketh Saints to finde out how our whole nature is polluted, to ſtrike at the roote, and ſeeke to get purged of that ſinne which dwelleth in vsus, to fight againſt thoſe ſinnes, cuſtome, complection, age, company, moſt incline vsus vntounto, to ſeeke to God to make vsus grow vp in holineſſe and his feare; he that doth theſe things is happy; he that doth not theſe things is but a painted ſheath, and whited ſepulchre, he hath nothing but a powerleſſe ſhow, which the Lord abhorreth.