SERMON
XIV.
"In whom also we have obtained on
inheritance, being predestinated according to the purpose of him who worketh
all things according to the counsel of his own will that we should be to the
praise of his glory, who first trusted in Christ. In whom ye also trusted,
after that you heard the word of truth, the gospel of your
salvation" Ver.11-14.
The scope of these verses I showed you in my last
discourse to be this : An application of all that which he had doctrinally
delivered about predestination, vocation, and the like benefits, - an
application of them, with some interlacings of what was not said before, - unto
both the Jews and the Gentiles. Unto the Jews, or rather the apostles put for
all the Jews, themselves being Jews, in the 11th and 12th verses: 'In whom we
have obtained an inheritance who first trusted in Christ.' And, secondly, unto
the Gentiles in the 13th verse: 'In whom ye also,' Ephesians, speaking to them
in the name of all the Gentiles, as speaking of himself and the other of the
apostles in the name of all the Jews.
His application unto himself and the
rest of the apostles, and so to the Jews, is in the 11th and 12th verses. I
made entrance into them in my last discourse. The 11th verse containeth in it
two particulars.
First, It showeth what God had done for them, and that in
three things.
Secondly, He illustrateth these three things which God had
done for them, by a general proposition, whoreof each particular in the one
answereth to the other.
First, He showeth what God had done for them
in three things; he giveth them the comfort of three things.
1. By
effectual calling of them, by sanctifying of them, and working faith in them,
by their having trusted in him, they were interested in a glorious inheritance.
'In whom,' saith he, 'we have obtained' - namely, by this sanctification and
faith, as I showed you before - 'an inheritance.'
2. He mentioneth the
ground and the spring (he applieth that also, and brings it heme to their
hearts) of God's calling them, viz., predestination; we having 'obtained an
inheritance, being predestinated.'
3. He mentioneth the immutability of
God's predestinating them; it was 'according to his purpose.'
So much for
what he showeth God hath done for them before, of which he giveth them the
comfort.
Secondly, He doth illustrate these things by a general
proposition, which containeth three things in it, answerable to these three.
'In whom we have obtained an inheritance, being predestinated according to the
purpose' (these are the three first particulars) 'of him who worketh all things
according to the counsel of his own will.' I showed the coherence of these
latter words before. That which now I shall cast in is, that the apostle doth
fit, and suit, and proportion this general proposition, that God worketh all
things according to the counsel of his own will, - he fitteth it unto the
particulars God had done for them. lie had called them to obtain an
inheritance, being predestinated according to his purpose.
The meaning is
this that by the same counsel of his will, and by the same power that he had
wrought all things else, by the same power he had called them, and sanctified
them, by which they had obtained an inheritance; and by the same counsel of his
will he had predestinated them according to his purpose by the same whorewith
he works all things else. He showeth that the principle by which he works all
things is the same principle by which he wrought grace in their hearts. First,
in working all things, there is an omnipotent power, an efficacious hand ; for
he is said to work effectually; by the same power, saith he, did he work grace
in your hearts. In the second place, all things that he doth work, he did
contrive beforehand by his counsel; by the same counsel, saith he, he did
predestinate. Then, thirdly, that which casteth all, according to his counsel,
was his will; 'He works all things according to the counsel of his own will.'
Why, according to that will, saith he, He hath predestinated you; 'He hath
predestinated you according to his purpose,' namely of that will. So that now,
will in the one answereth to the purpose in the other; and counsel in the one
answereth to predestination in the other ; for indeed predestination implieth
an ordering, a disposing of things by counsel. And then, thirdly, his working
grace, by which they were called, answereth to that power which he wrought all
things by.
Here then, you see, there are three principles of God's working
all things whatsoever he works, the salvation of men and all things else. Here
is, first, an omnipotent power, which is the thing that executeth and
performeth all; he is said to work, and work effectually, so the word
signifieth. Secondly, here is his will and the sovereignty of it, which is that
which giveth the command for a powerful execution. Thirdly, here is his wisdom,
that is that which giveth direction both to will and power. 'He works all
things according to the counsel of his own will.'
And, first, for the
power of God in working, which is the first thing briefly to be explained ;
secondly, his counsel; and thirdly, the counsel of his will. I shall speak
briefly of all these three. He works all things by an omnipotent power; and by
counsel; and by the counsel of his own will.
First, For the power
whorewith he worketh all things. The first thing I showed about it before was
this, that God hath an effectual hand in all things. I went over things
natural, things moral, things contingent, the wills of men, and the like; I
shall repeat nothing now. That is the first thing that the text affordeth, that
God works, and works effectually; he hath a hand in everything.
The second
thing concerning his power that the text affordeth is, that God's power is
limited in his workings by his will. He doth not work all things that he can
work; 'Unto thee,' saith Christ, Mark xiv. 36, 'all things are possible.' It is
possible, saith he, that this cup should pass from me, and that men should be
saved another way; but his power did not work this, it was limited by his will;
so you know that Christ saith, 'Thy will be done.' God can, saith John, Matt.
iii. 9, raise out of these stones that you tread upon sons unto Abraham; he
never did it, but do it he could. God doth not show himself omnipotent by doing
all he can do, but everything that he doth do, he showeth an almighty power in
it. Therefore divines use to say, that God, though he is omnipotent, yet he is
not omnivolent; though he can do all things infinitely more than he hath done,
yet he doth not will to do all things that he is able, for his power is limited
by his will; so saith the text ' He worketh all things according to the counsel
of his will.' 'If thou wilt,' saith he, 'thou canst make me clean,' Matt. viii.
2. His power was able, but whother his will had determined his power to do it
or not, that he knew not.
The third thing which this text heldeth forth
concerning his power is this, that whatsoever God will do, that he doth
effectually. 'He works all things according to the counsel of his will.' The
meaning is, not only that all that he doth, he doth by counsel; but that all
that his counsel and will decreeth, that he doth. 'My counsel shall stand,'
saith he, Isa. xlvi. 10.
So much now for that first thing, his power; which
are all bottomed full upon the text.
Secondly, The second is
concerning God's counsel in working. You know counsel referreth to the
understanding, to the judgment. It is a considering what one meaneth to do, how
to do it, and to do it the best way and most wisely; that is properly counsel.
There is something in counsel which is in man which we must not attribute unto
God, and something in man which may be attributed to God; for we must cut off
all imperfection in what we attribute to God. There are two things in counsel
in a man. There is, first, a discourse and inquiry what is best ; he setteth
his reason a-work, and one thought cometh in after another. And then there is,
secondly, a judgment, whon he hath considered all, what is the best. Now the
first part we must cut off from God; he doth not advise and deliberate as men
do, to take this thing, or that thing, one after another, by way of inquiry
into his mind. No, for 'known to God are all his works from eternity,' saith
the Apostle, Acts xv. 18; as the word signifieth, 'he hath them all before
him.'
how then is counsel attributed unto God?
Thus ; that which is the
result, that which ariseth in men's minds or judgments out of inquiry, a mature
pitching upon what is best; this now, which is the perfection of counsel, which
is the ripening and the maturity of it, this is attributed to God. This is a
certain judgment of what is best to do. Thus God works all things according to
his counsel. I will give you but one scripture for it; for we must still back
everything with some parallel word, that in the mouth of two witnesses
everything might be established. Isa. xxviii. 29 ; it is said there of God,
that he is 'wonderful in counsel and excellent in working.' I cannot stand to
open the coherence of the place, but it falleth in full to the business in
hand. He is excellent in working, for whatsoever he willeth that he doth; and
he is as wonderful in his counsel, for all that he doth is with the greatest
ripeness of judgment, with the highest wisdom, that shall declare him as much
to be God in the wise doing of it, as to declare he is God in the powerful
doing of it. Thus you see in the second place what is meant by counsel.
Thirdly, Now then, in the third place, why is it said the counsel of his
will? Here is a third principle, his will; and it is called the counsel of his
will. I shall open it briefly. It implieth these particulars following
First, That God's will doth not pitch upon things blindly, but by an advised
act; he knoweth what he doth, wittingly and willingly in all he doth; his will
hath counsel joined with it.
It is said, secondly, to be the counsel of his
own will, for so the text hath it, because he doth not go forth of himself for
counsel; he neither doth regard the conveniancy among the creatures one with
another, but their conveniancy depends upon his counsel. Men, whon they
counsel, look upon things; and as things are framed and fashioned, so the must
frame their counsels; but with God it is otherwise, he frameth things according
to the counsel of his own will, he adviseth with none: 'who hath been his
counsellor? Rom. xi. 34.
In the third place, it is called the counsel of
his own will, to show that in casting whatsoever he meaneth to do, his will
hath the supreme stroke. Still you shall find it in the Scripture, that all is
attributed to his will; and observe the phrase here, it is not called the will
of his counsel, but it is called rather the counsel of his will, - it is the
observation of Catherinus and Musculus upon the place, - to show the difference
between man's will and God's. The law of man's will is still to be determined
by the understanding, so that the will of a man is the will of his counsel. My
brethren, whon God considered whother he would make a world or no, the
consultation was not whother it was best to make it or not to make it. Why?
Because there was no best to God to do the one or the other; there is the
greatest reason for it that can be, for it was all one to him whother he did it
or no. What caused him then to do it? What did cast it? It was his will. His
will setteth his counsel so to work, as it were, to do it the best way; but it
is not his will being determined by his counsel as judging it best, for it was
neither better one way nor other for God, for he standeth in need of no
creature. So that in Scripture you have election attributed to his will, 'He
hath mercy on whom he will;' you have creation attributed to his will, 'By thy
will all things were created,' Rev. iv. 11.
But now, though his will had
the casting of it clearly, and therein lieth , the sovereignty and liberty of
the will of God in his works ad extra, yet you will ask me, how far did
counsel attend his will?
I answer in these particulars. First, God knew all
that he could do, all that his power is able to do, and therefore did not pitch
upon things that had a contradiction in them. As for example, that God should
make a thing to be and not to be at the same time; his will did not pitch upon
this, because his counsel dictated that they were not compatible; it was not
fit for God to do. So likewise 'it is impossible for God to lie' his
understanding knew this, so his will did not pitch upon such a thing. Here is
one act of counsel, he did not pitch upon things that have a contradiction in
them.
In the second place, his counsel dictated to him, if I may so speak,
that it was good to create, and to communicate himself to the creatures, to :
choose men to salvation, and that it is the property of goodness to
cornmunicate itself, and that it becometh goodness to do it. But yet still all
this is not best, it is not best to God; we cannot say so; for he could be as
happy without doing this as he is with doing of it; only I say his counsel said
it was good.
Then, thirdly, if his will cometh to create and produce
creatures, then wisdom dictates that it was best to do it the best way; if God
will manifest himself to do it to the uttermost; so will setteth counsel on
work, or rather counsel presenteth to the will the utmost and best ways of
glorifying of himself. Therefore, Heb. xi, you shall find there that all things
that are made are said to be made of things not seen, namely, of God. 'By
faith,' saith he, ver. 3, 'we understand that the worlds were framed by the
word of God, so that things which are seen were not made of things that do
appear.' The meaning is this, that his understanding did present to him models
of worlds, as it doth to an artificer, if he will raise up a building, how to
make it and contrive it. He made things out of things that did not appear, that
were in his own mind, - the ideas, the mould, the pattern of things, such as
men have in their heads whon they make a heuse and the like; and he pitcheth
upon what is best. And thus far now his counsel attends his will If his will
resolveth to create, to do a thing, then counsel is set a-work to do it the
best way; although it may be said that God had other ways as good, for his
wisdom is not limited to one world, or to the things that are or shall be.
To conclude with one scripture, and so pass off from this: Ps. civ. 24,
'Wonderful are thy manifold works; in wisdom hast thou made them all.' They are
wonderful, and they are manifold, and he hath made them all in wisdom; and his
wisdom showeth itself to be as truly the wisdom of God, as his power showed
itself to be the power of God, in making them. And this is the subserviency or
the concurrency that counsel hath with his will in working all things.
Obs. 1. - Now, my brethren, I should give you some observations from
hence. I did anticipate some in my last, as namely this: If God works all
things according to the counsel of his own will, you should not lean to your
own will, nor to your own wisdom; give up yourselves fully unto God, as it is,
Prov. xxiii. 4.
Obs. 2. - In the second place, more particularly, If
God works grace by the same kind of counsel of his will, and by the same power
that he works all things else, as the text plainly saith, then he works are
infallible; for we see he worketh other things infallible. 'Let there be
light,' saith he, and there was light. Let there be light, saith he, in that
man's soul, and there is light. He works in us the will and the deed; not only
the power to will, but the will itself
Obs. 3. - The third thing
that I observed is this, That the same thing that cast it why he would work all
things, it was his will, not as judging it best for him, - it was not following
the dictates of his understanding, as always is in us, - but only he saw it was
good so to do. So likewise, of his choosing men, this or that man, of
predestinating you and you, (for so the coherence carrieth it,) it was merely
his own will, his own goodness. There is no reason why thou shouldst believe,
and another not; no reason, I say, why God, having infinite things before him,
should choose such and such; why he should take such and such of these he meant
to make; why he should love such, and not others; there is no reason but his
will. His counsel propounded that it was good to love these; but that it was
better to love this man than that man, here his will determineth it. It is not
the will of his counsel, but the counsel of his will. As whon he came to
create, (it is the comparison that Aquinas hath, and it is an exceeding good
one,) Take, saith he, that first chaos, that lump of darkness, out of which God
made all things; that out of this piece fire should be made, that that piece
should go to make earth, that the other piece should go to make air; that such
a piece of the element should make a tree, such a piece should make beasts,
such fishes; that that dust should make a man, Adam, rather than other dust;
there is no reason of it, it is his will. That of mankind, that nature of man
should be assumed, that Jesus Christ hath now in heaven, it was his will. So,
saith he, is it in election; for God works all things, not according to the
will of his counsel, as judging this man better than that by an act of counsel;
but it is the counsel of his will. But whon he hath pitched his love upon these
and these men, then counsel is set a-work indeed, to contrive all ways to show
love to them; and all the ways the wisdom of God takes, is but to vent that
love that was in his heart. Therefore Christ is given to die, and you to fall
into sin; there are a thousand contrivements that the counsel of his will had,
to manifest the glory of his grace, and the riches of his love.
And so now
I fall off from that, and come to the 12th verse.
That we should be to the
praise of his glory, who first trusted in Christ.
Here are two things in
this verse
I. Here are the persons whom he applieth this to, designed out
with a special privilege. We, apostles and Jews, that had this privilege first
to 'trust in Christ;' we, saith he, were thus predestinated and called, and
have obtained an inheritance.
2. You have what ought to be the end, what is
the duty that every man is obliged unto, that cometh unto these benefits, that
is predestinated thus, and called thus. 'We should be,' saith he, 'to the
praise of his glory.'
To begin with the latter, because it lieth first in
the text. The coming in of these words, the coherence of them, is not so much
to show what was God's end in predestinating us, (that he had showed before,)
as what is the duty of every one that is predestinated; what this benefit
should work upon their hearts; for here the apostle speaks by way of
application; their duty is this, saith he, to 'be to the praise of his
glory.'
I will not stand distinguishing praise and glory; I did it before,
whon I opened the 'praise of the glory of his grace.' Only first here ; praise
is all that God requireth. Ps. 1., Wilt thou, saith he, offer to me the rams or
the bullocks upon a thousand hills? They are all mine already; what do I care
for them, I can make enough of them. thou wilt offer God thy duties, what are
they to him? What is it then that will please him? Saith he at the last verse,
'He that offereth praise, glorifieth me.' It is glory he would have, nothing
takes God else. Do what you will, if you do not aim at the praise of his glory,
it never pleaseth him. He turns away a chapman, that would have given him
rivers of oil. What care I, saith he, for thy firstborn, that is the fruit of
thy body? Why, he would have glory. Nothing, I say, takes God else.
In the
second place, observe, he doth not, as before, say, 'to the praise of the glory
of his grace' only, he doth not limit it to that ; but he saith, whon he cometh
to obedience, to the praise of his glory in the general. For though in our
faith we do most magnify the glory of his free grace in the pardon of sin,
which faith layeth held upon; yet in obedience we should aim at all his glory,
all the ways he can be glorified in. And he will have glory out of every thing
you do. 'whother you eat or drink, or whatsoever you do, do all to the glory of
God,' 1 Cor. x. 31.
In the third place, observe this concerning it : he
doth not say, 'to the praise of his glory,' by words and by thanksgiving only;
but 'to be to the praise of his glory.' It is real things, things that have
being, that God requireth. My meaning is this, that your being, all you are and
have, should be to his glory, not only in word, so the force of the word will
carry it:
'that we should be,' saith he, that all you are, that all you
have, should be sacrificed and given up to God, 'to the praise of his
glory.'
Now, though I might show you how this is enforced from all the
former, yet I should be too long. I will pass that by. - So much for the first
thing.
Secondly, he cometh to the persons to whom he applieth this,
designed out by a special privilege; namely, these 'who first trusted in
Christ.' He hath predestinated us, called us, apostles and Jews, but to whom he
vouchsafed this privilege, that we should first trust in Christ. He speaks, as
I take it, especially of that we - that is, we apostles. Paul was an apostle;
you know they were all Jews; but in their name and under them he meaneth all
the Jews too that were believers. He applieth it to themselves first, and unto
the Jews, as contained under them. As likewise, whon he applieth it to the
Ephesians, 'in whom ye also trusted,' he speaks but to the Ephesians only, but
he meaneth all Gentiles. I speak this to reconcile two opinions of
interpreters. Some say that the apostles are meant; others say that the Jews
are meant. The apostles had the honour to be the first-fruits of the Christian
church, of the church of the New Testament; and therefore, as Christ preached
to them first, and called them first himself, - for so you know he did, - so
whon he prayeth for his church, how doth he pray? For the apostles first, and
then for all them that 'shall believe on him through their word,' John xvii.
20. For the apostles were the first-fruits; therefore we are said to be 'built
upon the foundation of the prophets and apostles,' Eph. ii 20. They were laid
as the first stones of this great building.
The word which we translate
trusted is, in the original, and you may see it in your margins, hoped; 'who
first hoped in Christ;' for, my brethren, hope is sometimes put for faith, as
John v. 45, 'Moses, in whom ye trust;' in the original it is, 'in whom ye
hope.' For the truth is this, I do not say the grace of hope is the foundation
of faith, but it is most certain that a hopefulness that it may be I, founded
upon the indefinite promise, is the foundation of faith. And, take the very
apostles' faith, it was but at first a hoping in Christ; 'who first,' saith he,
'hoped in Christ.'
Now, the thing I would have you observe is this, that he
mentioneth it as a privilege to be the first trusters or hopers in Christ, and
he applieth it to the Jews and to the apostles. You shall see parallel
scriptures fall in with this: Rom. i. 16, 'The gospel,' saith he, 'is the power
of God to salvation to every one that believeth; to the Jew first,' mark! 'and
also unto the Greek;' but to the Jew first. Take another place, Acts iii. 26.
whon Peter there first preacheth to the Jews, speaking of the resurrection of
Christ, he saith, 'God, having raised up his Son Jesus, sent him unto you
first, to bless you, ia turning away every one of you from his iniquities.' The
Jews, therefore, and the apostles, were the first that trusted in Christ; and
then afterwards it was diffused from the Jews, by the apostle; unto all
nations: 'Preach the gospel,' saith he, 'to every creature;' but 'to the Jew
first;' they were to believe first - ' who first trusted in him.'
I have
wondered, whon I considered this one thing, which will further open the text,
that God should call so many Jews, and call them first, - for so he did, and
there were multitudes of them, if you read the story of the Acts, - and after
that cast off that nation. And why were they, whon he meant to convert no more
of them afterward; to have this great privilege the apostle mentioneth
here?
I will give you one reason of it. It is because they were the
first-fruits of the Jews to be called afterwards in the fulness of time.
Because God meant to call them afterward, as it is certain to me he meaneth to
do, therefore he called so great a flush of them at first; and called them
first, to show that they shall be the elder brethren under the gospel, though
they be cast off for so many hundreds of years. That which makes me think so is
that which the Apostle saith, 1 Tim. i. 16; and I know them that interpret it
as spoken of the Jews. Speaking of his own conversion, 'He showed mercy,' saith
he, 'to me first,' as one of the first-fruits of my nation, as in a type, (so
the word is,) as in 'a pattem to them who should hereafter believe,' namely, to
the Jews. They expound it particularly, as being a type of the conversion of
his own nation; yea, and some have thought that in the same extraordinary way
that he was called shall they be called too. So much now for the expounding of
this - ' who first trusted in Christ.'
Obs. 1. - I will give you an
observation, and so pass off from it; and it is this, That it is a great
privilege, much to be valued by every Christian, to be before others in Christ.
You see the Apostle here mentioneth it as the only privilege, distinct, that
the Jews had from the Gentiles, that they 'first trusted in Christ.' It is a
privilege either to be before others in time; you shall find that, Rom. xvi. 7,
whore Paul giveth the upper hand of fellowship to Andronicus and Junia upon
this ground: 'They were,' saith he, 'in Christ before me.' And so should
younger Christians give unto elder, which may allay the pride and pertness of
young ones, who are rather apt to censure old ones. Paul giveth it as an honour
in that respect, 'who were in Christ before me;' as here it is made a privilege
of the Jew; 'who first trusted in Christ.' Or, secondly, it is a privilege, not
only whon one is in Christ before another, but more especially whon one is the
first-fruits either of a family or of a nation that have believed. You shall
read, 1 Cor. xvi. 15, of the househeld of Stephanas, that it was the
'first-fruits of Achaia.'
Hath God singled thee out of a family whore never
one was converted before? This is thy privilege, thou didst first trust in
Christ, and thou art the first-fruits that hast sanctified that family unto
God; it is likely he will have more out of it, for you know the first-fruits
sanctified the lump. Certainly there is that covenant which God makes with
nations, that whore he beginneth to convert, there are the first-fruits of more
to come; and God goeth on to continue that covenant to that nation for ever,
though for a while he may cast them off; for they that are converted are the
first-fruits. You may observe it, that scarce ever the gospel came to a nation,
but it hath continued more or less to this day. The Christian name is as much
over the world as ever it was; though Turks dwell with them, and domineer and
tyrannise over them, yet the Christian name is in all nations whore it once
was, because the first converted were the first-fruits of these nations that
sanctified the whole lump. Therefore was Abraham called the Father of the
Faithful; he was one of the first great believers in a way of difficulty.
Therefore was Eve the Mother of all Living,, she was the first believer; we
have a warrant that she believed, we have not a certain ground that Adam did;
for the covenant is made with her, the promise is made to the woman; she is
called, therefore, the Mother of all Living, because she first trusted in
Christ.
Obs. 2. - Observe again, in the second place, That if you
have any privilege in grace above another, it dependeth upon predestination, as
well as your salvation doth; it dependeth upon an act of God's eternal love.
The Apostle, as he ascribed their salvation to predestination, so this
privilege, that they first trusted in Christ; it was ordered by the counsel of
God's everlasting will, 'being predestinated,' saith he, 'who first trusted in
Christ.' Therefore, not only have recourse to bless God and his eternal decrees
for his love in saving thee, but for any particular privilege that thou hart
before others in point of grace; have recourse to God's eternal counsel, for it
was the fountain of it, as well of the degrees of grace as of glory; they have
all their spring from God's eternal decree, as well as who shall be saved and
who not.
Obs. 3. - It may be made a motive to any one that hath been
long in Christ, and in Christ before others, to be more holy than they. Why?
'That we,' saith he, 'should be to the praise of his glory, who first trusted
in Christ.' We that were the first-fruits of the world, we that were in Christ
before you; we, saith he, should more especially be to his praise. As there is
a more especial favour, which God in his predestination showed u; so there is a
more especial duty lieth upon u; to be to the praise of his glory. Therefore
the Apostle findeth fault with them, Heb. v. 12, that whereas for the time they
might have been teachers of others, - they might have had abundance of grace
and knowledge, - they were dullard; they were dwarfs in respect of growth in
grace.
Obs. 4. - And last of all: You that mean to repent, when you
come to lie upon your death-bed; if you do so, what do you lose? You last trust
in Christ, and so you shall be dishonoured. Is it not better to turn while you
are young, and so to be of these that first trust in Christ? The apostle here,
you see, makes it a privilege of the Jews, that they were these that first
trusted in Christ. - And so much likewise for the application of what he had
said unto the Jews.
To come now to his application of it to the
Gentiles. 'In whom ye also; saith he; he saith no more; you have it indeed put
into your translation, 'trusted;' it is not in the original, but he speaks by
way of ellipsis; shortly, and cutteth off his speech. 'In whom you also,' you
Ephesians, you Gentiles - you also; which you may refer either unto trusting,
which was in the verse before : 'In whom you also trusted,' as well as they,
though they first, 'after you heard,' for so it followeth ; - or else you may
refer it, for the Holy Ghost hath a comprehensive meaning, and the Scripture is
the shortest writing in the world, to what he had said to the Jews, cutting off
this privilege, that they first trusted in Christ. 'In whom also you have
obtained an inheritance, being predestinated according to the purpose of him
who worketh all things according to the counsel of his own will, that you
should be to the praise of his glory; having also trusted in him whon you heard
of the gospel of truth.' You may refer it either to the one or to the other,
and indeed to both. For, my brethren, the Apostle's scope is to make
application of all he had said both to Jew and Gentile. Now, to go over the
same thing twice to both had not been so comely; therefore he divideth them,
and saith something of the Jew, which he applieth to them, and something of the
Gentile, which he applieth to them, yet so as what is said of the Jew is
applicable to the Gentile, 'In whom ye also had an inheritance, and were
predestinated,' &c. And what is said of the Gentile, that 'after they heard
the word of truth they believed, and were sealed,' is true also of the Jew; and
because it would have been too long to mention them both, he divides it
therefore, and cutteth it off with a short speech, 'In whom you also,' having
reference to all that went before. So much for the coherence. There are in this
verse these three things : -
1. That the Gentiles did also trust in Christ
and were called, and by calling had an inheritance as well as the Jews.
2.
That this calling, and their faith, was by hearing the gospel; which he
amplifleth by two encomiums of it: -
(1.) That it is the 'word of
truth.'
(2.) That it is the 'gospel of their salvation.'v 3. that they had
believed, they were 'sealed with the Spirit of promise.'
These are the
parts of this 13th verse.
And first of all from this, - that he saith the
same thing of the Gentiles that he saith of the Jews, cutting off that
privilege that they were the first; the Jews trusted in Christ, and so did the
Gentiles; the Ephesians trusted in Christ, as well as the apostles; they were
by faith partakers of an inheritance, as well as the apostle; - what is the
observation from hence? In a word this That we are all saved by the same faith
that the apostles are. We have all the same common inheritance, the same common
faith. I will give you a scripture for both.
First, that we have a like
faith: 2 Pet. i. 1, 'Peter, an apostle of Jesus Christ, to them that have
obtained like precious faith with us;' with us apostles, therefore he
mentioneth himself as an apostle when he speaks it. We have likewise the same
common salvation, the same common seal of the Spirit, 1 John i. 3, 'That which
we have seen and heard declare we unto you, that ye also may have fellowship
with us; and truly our fellowship is with the Father, and with his Son Jesus
Christ.' We have assurance of the love of God, and walk in communion with him.
You, saith he, are capable of having the same assurance, and we write to you
these things, that you may have it ; for the scope of that epistle is to beget
assurance in the hearts of the godly. We are all saved by the same faith, and
are capable of the same assurance, and shall have all the same salvation; it is
called 'common salvation,' Jude 3. That is the observation from the coherence,
'In whom ye also trusted,' or 'obtained an inheritance,' - for you may put in
both, - or obtained it by faith, or by trusting, 'after you heard.'
After you heard. - He showeth that their faith was wrought by hearing. I
will not stand upon that, only this observation I shall give you out of it:
That presently, as it were, after they heard, they believed; the gospel came no
sooner to them but they were converted. It was the manner in the primitive
times, God made quick work then. You shall find it backed by what is said to
the Colossian; chap. i. 6. He saith there, that they had obeyed from the first
day that they heard the gospel. Which, my brethren, may shame us; we live under
the gospel many years ; it is not after we have heard, but after we have heard
and heard again, that we are turned unto God. how obedient were they! 'From the
first day,' saith the apostle of the Colossians, there; ' after you heard,'
saith he, here; as it were presently upon it.
I come, secondly, to the
encomiums which here the apostle giveth the gospel by which they were
converted. He calls it first a 'word of truth;' and, secondly, the 'gospel of
your salvation.' I shall but briefly speak of these two, and shall show you,
first, singly, why the gospel is called a word of truth, and why the gospel of
their salvation. Secondly, I shall shew you jointly why both are here mentioned
together.
First, The gospel is called a 'word of truth,' not only because
it is a true word, as being a Hebraism, but it is a word of an eminent truth.
The greatest truth that ever God uttered, or shall utter, is the gospel of
salvation by Jesus Christ; therefore it is called 'the gospel of that truth,'
as we may so expound it. whon our Saviour Christ told them that he was the
Messiah, John viii. 40, what saith he? 'I tell you the truth,' saith he, 'which
I heard of God;' the greatest secret, the highest truth that ever was, which I
heard of God, and which came down from heaven; as he telleth Pilate, John
xviii. 37, that for this cause he came into the world to speak the truth. What
was that truth? That he was the Son of God and the Messiah of the world. 'In
him,' saith the apostle, 2 Cor. i. 20, 'are all the promises of God yea, and in
him Amen.' He doth not only say, 'in him they are yea;' if yea will not serve,
saith he, you shall have Amen to it; it is a truth of truths, it hath yea to it
and Amen to it too. To giye you an instance more. My brethren, there is no
truth that ever God swore to, but this. The law is all truth, but the law was
made without an oath, for if it had been with an oath we had been in an ill
ease, for God could then never have recalled it ; what is a mere threatening he
recalleth, but what is done with an oath he never recalls. The gospel is sealed
with an oath. God sweareth by himself, Heb. vi. 13. Never any truth was sealed
with an oath but the gospel, the promise made to Abraham.
It may, secondly,
be called a word of truth in opposition to the law; for tIme law represented
but a shadow; but now, saith he, you have the truth, you have Christ, that is
the substance of all the law, you have him revealed and tendered to you in the
gospel. It is a word of truth, of Christ that is the truth. 'The law came by
Moses;' saith he, 'but grace and truth by Jesus Christ,' John i. 17.
Let
your hearts, my brethren, get hold by faith of this truth. There are many
controversies in the world on foot, as about the worship of God and a thousand
such things. though there be a truth in them, and a truth thou must inquire
into, yet if thou hast learned this truth to lay hold upon salvation revealed
in the gospel, thou hast learned the greatest truth of all, more than all
truths whatsoever.
And believe this gospel, that it is a word of truth. The
greater truth it is the more it requireth faith, and the greater sin it is not
to believe it; therefore the apostle aggravateth the sin of unbelief of the
gospel, 1 John v. 10:
He that believeth not this gospel, saith he, this
record that God giveth of his Son, 'hath made God a liar;' for God hath uttered
the greatest truth of all in the gospel, he hath bound it with an oath, which
he never did any truth else. He hath really exhibited Christ in it. You had had
in a promise before, but now you have him really; whon he gave Christ into the
world, there is the truth of all the promises; he therefore that believeth not
the gospel makes God a liar. Unbelief is the greatest lie that ever was. Why?
Because this is the word of truth in an eminent way.
Secondly, Why
the 'gospel of your salvation?'
First, Why of salvation? Secondly, Why of
your salvation? speaking to the Ephesians.
First, Why of salvation? Because
the matter of it is salvation. Beza, therefore, whereas he useth to translate
it as we do, the gospel or the evangel, translates it here - and be doth it
nowhere else but here, and in one place more - the 'glad tidings of your
salvation.' He giveth it in the signification. Why? Because salvation is the
gladdest tidings in the world. My brethren, if a man were in danger of
drowning, go and throw him a crown, and bid him take held of that and come
ashore, and he shall have all the kingdoms of the world with that crown, and
throw him a rope; he will take hold of the rope, and let go the crown. No,
saith he, I will take this rope. Why? It will save me, it will tow me ashere. I
may be drowned for all the crown. What could God have said to have pleased you
more, than that you poor sinners should be saved? than to fling out to you the
gospel of your salvation, as a tow to lay held upon to get safe over the Sea of
his wrath, and to obtain at last an everlasting salvation? The matter of the
gospel is salvation; it is called salvation, the gospel is, Heb. ii. 3; as the
writing whorein a man's pardon is contained, is called the pardon itself.
It is likewise called the gospel of salvation, because it doth bring men to
salvation, and because it is the 'power of God unto salvation,' as the Apostle
saith, Rom. i. 16.
Now, my brethren, what observation shall we draw from
hence? It is the 'glad tidings of salvation,' so Beza translates it; because,
saith he, this is the best tidings that ever was. Here I will give it in the
signification of it, saith he. I will not use the word gospel or evangel, but
take it thus - it is the glad tidings of salvation. Oh, how should salvation,
therefore, be valued by us! when the Apostle would set out the gospel to you,
It is the gospel, saith he, of your salvation. What could be speak more to have
moved the hearts of men than this? It is a word of truth, or it is a faithful
saying; it hath truth and faithfulness in it, 'worthy of all acceptation,' that
may draw you; but it is a gospel of salvation, saith he. When first this gospel
was preached to these poor Gentiles, it is said, Acts xiii. 48, 'they were
glad, and glorified the word of the Lord.' Oh, how glad should you be whon you
hear it preached! For you are not saved yet, you are not in heaven yet. It is
the gospel which must save you and bring you there. It is the gospel of your
salvation that works salvation in you, that bringeth you to salvation, that
buildeth you up to eternal life, Acts xx. 32.
I should have likewise showed
you why it is called your salvation, but I will pass over that. I have showed
why it is called the 'word of truth,' why the 'gospel of salvation;' but why
are both these here put together? You shall find it called the gospel of
salvation somewhere else, as Heb. ii. 3, and the 'power of God unto salvation,'
Rem. i. 16. And you shall find it often called 'the word of truth,' as Col. i.
5, and other places; but here both come in; for what reason? For two reasons -
First, Because if he had said only, 'the gospel of your salvation,' this is
such mighty news to poor sinners that they would never have believed it, for
men are not apt to believe too good news; therefore, saith he, it is the
'gospel of your salvation,' and the 'word of truth' too. As when the angel,
Rev. xix., told John glorious things, because he thought they were too good to
be true, the angel clappeth upon them this seal, ver. 9, 'These are the true
sayings of God;' so the Apostle here, when he commendeth the gospel as the
gospel of your salvation, that brings you news of being saved, to draw your
hearts to believe it, saith he, It is the word of truth, the greatest truth
that ever God uttered. The greatest truth, my brethren, and our salvation are
met in one. It is the word of truth, and it is the gospel of our salvation.
The second reason why he mentioneth both is this: he speaks of faith, as
you see, 'who first trusted in Christ; in whom ye also trusted; and after you I
believed you were sealed,' &e. Now, faith is seated in two faculties; in
the understanding and in the will. Answerably, what hath the gospel? To satisfy
the understanding, it hath the greatest truth in the world; it is the word of
truth; the understanding closeth with that. To satisfy the will, it hath the
greatest good in the world; it is the gospel of salvation. So that now first a
man being persuaded of the truth of the gospel, and that truth being matter of
salvation, his will hath reason to close with it, and so he makes up the
bargain with God; that is, believeth. Heb. xi. 13, after they saw the promises,
and were persuaded of them, they embraced them.
There was seeing and being
persuaded of them, as being the word of truth; there was embracing of them, as
being the salvation of their souls.
Thus you see why the gospel is a word
of truth and the gospel of salvation, and why the apostle here joins them both
together.
There remains the third thing in the text to be handled: 'After
that you believed you were sealed,' which sealing is an 'earnest,' for so it
followeth ver. 14.
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