AN EXPOSITION OF
THE EPISTLE - SERMON XIX.
That the God of our Lord
Jesus Christ, the Father of glory, may give unto you the Spirit of wisdom and
revelation in the knowledge of him. - Ver.?7.
I come now to the?7th verse, and that is the prayer itself
which Paul here did put up for them, 'since he heard,' &c.
I will give
you the division of the words, and some short analysis of them.
First, here is the person whom he prayeth to, that is, God; whom he
doth set forth under the apprehension and notion, for the strengthening of his
faith, for the obtaining of what he asks, - as we are always to do in prayer, -
of 'the God of our Lord Jesus Christ, and the Father of glory.'
Secondly, you have the things he prayeth for. Concerning which, in the
general, all the things he prayeth for are spiritual knowledge, he mentioneth
nothing else: 'That he would give you the Spirit of wisdom and revelation in
the knowledge of him,' so saith the?7th verse; and that he would give you
enlightened eyes, as I shall shew you the words may be read, and I think are
rather to be read, 'that you may know what is the hope of his calling, so saith
the?8th verse. In general you see it is for knowledge. More particularly, here
are four things he doth especially pray for : -
?. For the Spirit of wisdom
and revelation in the knowledge of God; which, as I shall open to you, I take
it is in personal communion with God.
2. That they might know what is the
hope of his calling; what grounds they had to hope for eternal life, that they
might see more clearly into them every day than other.
3. That they might
have great and enlarged apprehensions working in their hearts, and telling
their spirits, of the riches of glory which God had laid up for them. 'That ye
may know,' saith he, 'what is the riches of the glory of his inheritance,'
&c.
4. That they might know the power that was engaged, and had begun
to work in them, that would subdue all their lusts, that would never leave them
till it had brought them to the same place where Christ was. Whereas they might
look upon themselves as men, and sinful, - and how shall we come to this glory
you speak of? - he prayeth that they might know the exceeding greatness of that
power which works in those that believe, even the same that wrought in Christ
in raising him from the dead. And, further to encourage them, he setteth forth
Jesus Christ, not only in glory, raised up by the power of God, and that the
same power is engaged to raise them up, but he setteth him forth as their Head,
in whom therefore they have interest, who sat at the right hand of God in the
heavenly places, - so saith the 20th verse, - and whose heart was engaged to
them. For, saith he, ver. 23, you are the fulness of Christ, and Christ will
not lose one of them. That they might know all these things, and live in the
comfort of them; this is the sum and matter of the Apostle's prayer. - So much
now for the short and brief analysis of the words to the end of the
chapter.
But I come to the first thing which is in the?7th verse. He
prayeth that they might have the 'Spirit of wisdom and revelation in the
knowledge of him.' The person he prayeth to I shall handle afterward, because
the understanding of it hath influence into what followeth, as well as this
first petition; why God is called the 'God of Christ,' why the 'Father of
glory;' why Paul setteth him up under both these considerations to strengthen
his faith, that these particulars shall be granted, I will shew this afterward;
but I will now handle what is meant here by giving them the 'Spirit of wisdom
and revelation in the knowledge of him.' For the opening of this, and likewise
of all the rest, I will give you these general premises : -
First,
As I said, the thing he prayeth for is knowledge. He doth not mention grace and
holiness, not in all this prayer; yet it is most strongly included in it, and
it is the most necessary effect and concomitant of that knowledge he prayeth
for here.
Secondly, That he doth not pray so much that they might
increase more and more in the knowledge of their interest in God and in heaven,
though some think that that is the meaning of the 'hope of their calling;' but
the main thing he prayeth for is, that they might know the things themselves;
that they might know God, that they might know what riches of glory is laid up
for them in heaven, have enlarged apprehensions of the things themselves to be
known, and so that they might know the 'power that works in them that believe,'
&e.
Thirdly, That the things he prayeth for here were things
that befitted the state of grown Christians. He doth not pray for them as for
men to be converted. No; for it is a prayer he framed for them 'since he heard
of their faith and love,' of whom he had said, they were 'sealed' too 'with the
Spirit of promise;' as in the former verses.
Now, my brethren, this the
Apostle doth; he considereth with himself to what pitch Christians that are to
grow in grace should be brought, and what is the greatest means to cause them
to grow in grace; and for the working and effectual knowledge of these things
he prayeth here. He doth not pray that they might know sin, as in the first
conversion, that they might repent and believe, &e. But he prayeth that
they might increase in the 'knowledge of him,' in an experimental communion
with God and acknowledgment of him; for so, as I take it, it is to be meant, as
I shall shew you afterwards. He takes the utmost things that his own light
reacheth to, and he putteth them into his prayer for these Ephesians. And read
all the prayers that he makes for others in several epistles, as Col. i.?0,
Phil. i. 9, and they all fall short of the prayer here. The Apostle's mind is
more filled with a higher and a fnrther light; he expresseth more glorious
things; his eye was upon the utmost pitch of Christianity which he would have
these Ephesians aim at, and which he desired God to bestow upon them.
And
yet, in the last place, let me tell you, that here is nothing that he doth pray
for, but that common Christians, the Ephesian women and men, all the saints
there, were capable of. This I put in, because of the word revelation, which
might seem to carry things to somewhat extraordinary, proper unto apostles.
What is the meaning of it I shall shew afterward.
Now, my brethren, take an
observation or two before I come to the particulars
Obs.?. - The
first is this, That spiritual knowledge is the great, the main thing in the
working of grace, or in the increasing of grace. He mentioneth not a word of
holiness, but you see all he prayeth for is knowledge; but it is such a
knowledge as no carnal heart in the world hath. He certainly prays for the
highest thing, and the best thing he could pray for, that his light suggested
to him. He prayed for holiness elsewhere with knowledge; but here you see for
knowledge alone, because knowledge in the Scripture sense includeth the
affections, includeth the whole heart to be carried after it - .. true
knowledge doth; to know things as a man ought to know them, as the Apostle
distinguisheth it in? Cor. vin. 2, to know the truth as 'the truth in Jesus,'
as the truth is in the things themselves. The more knowledge and light a man
hath in his understanding, the more his whole life is carried after such a
knowledge. He need pray for nothing else if he have such a knowledge, for all
else will fall in with it.
Look in all the prayers he makes for the
churches: for the Philippians, chap. i. 9,?0, he prayeth that their 'love may
abound,' but how? In all knowledge and sense, an experimental knowledge, that
sees and tastes the things that a man knows, - ' that you may approve he things
that are excellent,' so saith ver.?0. So for the Colossians, chap. i., he
prayeth, that they might ' walk worthy to all well-pleasing,' so at the?0th
verse; but at the 9th verse first he prayeth they may be 'filled with all
spiritual wisdom and understanding.' So that still, I say, observe, that all
his prayers in these epistles, it is for knowledge in the first place, that is
the main spring of all the rest.
My brethren, there is indeed a notional
knowledge, or, as I may call it, a phantasmatical knowledge of spiritual things
- that is, whereby a man knows them; but it is by such a kind of light as is in
any knowledge and science whatsoever, whereby he knoweth the rationality of
things, but by images as the fancy delivereth up to the understanding to work
upon, by hearsay. But then there is a real knowledge that bringeth down the
things into a man's heart. Saith Paul, 2 Cor. in.?8, 'With open face we behold
the glory of the Lord as in a glass, and are changed into the same image.' Put
but the difference in the similitude that the Apostle expresseth it, and you
shall see how all knowledge falleth short of spiritual knowledge, which
changeth the heart. Take a man now that is a rational divine, and no more; he
knoweth the truth of the Scripture, and the reason and the harmony that is
between one principle and another, as a man doth of things by hearsay, and the
understanding works upon the reason that is in them, and the concordance and
harmony that is in them. Take a temporary believer, and his knowledge hath more
life in it; it is as the knowledge that one hath of a man in a dream; he hath
heard muck of a man, and he dreams of him, and fancieth him to be such a man,
and thinks he sees him lively and really, and is affected by being in his
presence. But spiritual knowledge the Apostle expresseth to 'beholding as in a
glass.' Now mark, if you were looking in a glass, and a man you never saw
before stood behind you, and you see his face, here now is such a real sight as
putteth down all hearsay; all pictures, all dreams of a man; yet you do not see
this man face to face. Now vision in heaven is seeing God face to face; but,
saith he, in the meantime we behold him as in a glass. We have a real knowledge
of him through the artifice of the Holy Ghost, and this knowledge now changeth
the heart into the same image; therefore no wonder if the Apostle here prayeth
for spiritual knowledge, and for that only, for these Ephesians.
There is a
knowledge, my brethren, by way of gifts, that is in Christians, that is not
this spiritual knowledge. Men may have large gifts, and yet be babes in respect
of this knowledge, and they themselves be saints. That instance of the
Corinthians is full to this purpose. The Apostle telleth them,? Cor. i. 5 - 7,
that in every thing they were enriched 'in all utterance and in all knowledge.'
Mark it, it was such a knowledge which they had as served for utterance ; they
could express their minds fully and punctually, stamp their minds upon another
man about spiritual things, which was from a distinct knowledge of the things.
'And,' saith he, 'ye come behind-hand in no gift.' Well, but these knowing men,
how doth the Apostle talk to them afterward? He tells them first, that there is
another manner of knowledge than this, which is a spiritual knowledge; which,
saith he, chap. ii., the spirit of the world doth not teach us, but the Spirit
of Christ in a more eminent manner, and that to a man as a spiritual man. This
you have in the 12th,?3th,?4th, and?5th verses of that second chapter. We have
not, saith he, 'received the spirit of the world;' we do not know spiritual
things by that understanding only, in a notional way that a man understandeth
worldly things; but, saith he, there is a peculiar revealing of them by the
Holy Ghost to a man's heart made spiritual, suited to the things. Now, when he
had told theni there was a spiritual knowledge, what saith he to them I Why,
saith he, chap. in., you that have all this knowledge, yet 'I cannot speak unto
you as unto spiritual, but as unto carnal.' For all they were enriched in all
utterance, and in all knowledge, and came behind in no gift; yet, saith he,
ver. 3, 'you are yet carnal;' they were but as babes in Christ, so ver.?. They
were not spiritual, they wanted this spiritual knowledge in a great measnre.
Now, take a good heart that hath many notions in his head. Oh, thinks he, had I
but a drop of that elixir that would turn all these notions into pure gold,
into spiritual knowledge! That were excellent. Unbelief, my brethren, makes the
knowledge of spiritual things to be but as dreams, though a man have much;
whereas faith turns them all into realities, and works upon the heart
accordingly. The Apostle telleth the Corinthians in that second chapter, ver.
9, that the eye hath not seen, nor the ear heard, nor ever entered it into the
heart of a natural man; men may have much knowledge by the eye and by the ear,
which entereth into their fancies, and so is delivered up to their
understandings about spiritual things; but this is a knowledge that never
entered into the heart of a carnal man. And this is the knowledge the Apostle
here prayeth for.
Obs. 2. - The second thing I would have you
observe is this: That that knowledge which makes a man holy is especially of
spiritual things themselves. Though the knowledge of a man's interest that they
are his, carrieth abundance of holiness with it, yet it is the revelation of
the things in a spiritual way that doth it in a mere eminent manner. Paul, you
see here, doth not so much pray that they might know heaven was theirs, - he
took that for granted, - but that they might know it, have glorious
apprehensions let into their souls of what heaven was, and that they might
increase in the knowledge of it, that they might know what God was more in his
glory, as the God of Christ and the Father of glory. It is, I say, the
knowledge of the things themselves that doth it. You think now that the want in
knewledge is the want of application, that you know not till you have made them
your own by application, and that therein lieth the great defect of faith. I
acknowledge it is a defect of faith; but, my brethren, the main thing in faith
is to see spiritual things really, to behold the glory of the Lord. Saith the
Apostle, Heb. x. 39, - it is a place I have often upon occasion quoted to this
very purpose, - ' We are not of them that draw back unto Perdition, but of them
that believe unto the saving of the soul.' Now what is this faith that is to
the saving of a man's soul? Read the whole?1th chapter to the Hebrews; it is
seeing the things, the evidence of the things themselves; it is - you will
wonder at it - to believe that God is; so he telleth us at the 6th verse. ' He
that cometh to God,' saith he, 'must believe that God is.' It is to believe
that the world was amade. It is to believe all spiritual things by a divine
light, by a spiritual light. Now, my brethren, when once things are thus
strongly and really represented to a man's mind, it will carry them all to the
heart. The Apostle, in? John v. 5, saith, that by faith we overcome the world;
what is the faith that overcometh the world? It is not so munch believing
Christ is yours, as it is believing that he is; for who is he that overcometh
the world but he that believeth that Jesus is the Son of God?
You will say
unto me, that this is to preach only for general faith.
No, my brethren, if
You will come now to the faith that jnstifieth you, it must be with the whole
heart ; and although all that is required to justification in the understanding
be to believe the thing really and spiritually, yet the will must concur; and
how must that concur? It must cast itself upon God for it, for justification;
there, indeed, cometh in application. Nay, let me tell you further, that it is
the strength of seeing the things themselves that draweth in the heart to give
itself up to Christ. As now, take a poor soul that hath little evidence that
Christ is his; it may be he is altogether out of hope of it; yet he hath a
light that representeth such excellencies to be in Christ as he can never leave
him; this is it that makes him give up his soul to him. Take a man that hath
assurance, - I will exemplify it there too, - he believeth that heaven is his,
Christ is his. Well, this assurance oftentimes lieth by him dead. Why? Because
he wanteth a spiritual knowledge of the things. Let God come in now with a
light, and reveal what himself is, and what heaven is to him, then assurance
works in him. So that it is the knowledge of the things themselves is the main
thing in Christianity, and the main thing in faith - And so much in general for
the observations which I do premise.
I come now to the particular opening
of the things he prayed for. He prayeth for the Spirit of wisdom and revelation
in the knowledge of him. This is the first thing.
I must explain three
things here
?. What is meant by the knowledge of him.
2. The ways by
which he prayeth that they may know; by wisdom and by revelation.
3, The
Author of this knowledge, and wisdom, and revelation, and all; the Spirit of
Christ, whom he prayeth might be given to them as such. 'That he may give you,'
saith he, 'the Spirit of wisdom and revelation in the knowledge of him.'
The first thing you see he prayeth for, as the conclusion of all, is the
knowledge of him. Whether you take it of God or of Christ, it is first of him;
which implieth that all human knowledge of human things, if you know all the
secrets in nature, is nothing to this. Paul, you know, desired to know nothing
but Christ, and him crucified,? Cor. ii. 2. This is the eminent knowledge, the
knowledge of him, that the Apostle here prayeth for. He prayeth not, you see,
that they might have the knowledge of their own graces so much, nor the
knowledge of their own corruptions so much, - though all these will follow upon
the knowledge of him, - but the thing he pitcheth upon for grown Christians to
grow up in, is the knowledge of him. The eminent thing in a Christian is to
desire more knowledge of God and of Christ especially. If they know their own
corruptions, what use do they make of it? To drive them to Christ, to make them
know him more : 'I thank God through Jesus Christ,' saith Paul, when he saw in
himself a miserable man. If they know their own graces, it is that by those
beams they might look upon that sun. If they know the law, it is to direct them
to Christ.
The end, my brethren, of all duties, - mark what I say, - the
end of grace itself, is the knowledge of God and communion with him ; therefore
you bear, and therefore you pray. If you rest in the duties, without communion
with God and the knowledge of him, your soul will be found empty, and you will
sit down in sorrow at the last. In Col. i. 9, you shall see what the Apostle
saith there, where he makes the very same prayer parallel to what is here. He
prayeth 'that they may be filled with the knowledge of God's will in all wisdom
and spiritual understanding,' (this is grace now,) that they may know their
duties more, 'for this is the will of God, even your sanctification;' that
husbands may know their duties, what is the will of God to them, and wives
theirs, what is the will of God concerning themn ; take the whole will of God
in the whole compass of it, he prayeth for that. To what end? 'That you might
walk worthy of the Lord to all pleasing,' so it is, ver.?0, 'being fruitful in
every good work.' But, mark it, what is the end of all this knowledge and of
all this walking? 'Increasing,' saith he, 'in the knowledge of God.' That
cometh in last, as being the perfection, the reward of all obedience, to know
God more. A Christian, a holy heart, improveth the knowledge of all truth to
know God more perfectly, and to have more communion with him by it. Wicked men
oftentimes see the great wisdom that is in the knowledge of God; they see the
harmony and the agreement of one truth in divinity with another, how one
kisseth another, and they are mightily taken with it, - as nothing will take a
man's understanding so much as matters of divinity, - and the rationality of
it. But still they pick not God out of all this ; they do not know him
spiritually and personally. Or, take a man that is an atheist, - as the one
studieth the scripture, the other studieth the works of God, - let a man be an
arrant atheist, he will see a mighty wisdom that nature hath in all the works
of nature; in all the causes and effects of things, and how in weight and
mneasure they are all made, and one thing is subordinate to another; but still
he picks not God out of all this, but so a Christian doth. So that it is the
knowledge of him, you see, in distinction and opposition to all things else,
which the Apostle here prayeth for these Ephesians.
But now 'of
him.' Of whom? Is it God the Father, or Christ? for aiaroi will bear
either of them.
My brethren, he speaks of God the Father just before, ' the
God of our Lord Jesus Christ, the Father of glory, that he may give you the
Spirit of wisdom and revelation in the knowledge of him.' He spake both of God
and he spake of Christ. Who is the him here then? I take it especially God the
Father; for in the?9th verse he speaks of Christ, while he is praying this
prayer, as of a distinct person. 'That you may know,' saith he, 'the power that
he wrought in Christ.' That same he there, is the hine here; yet
so as because it may refer to either, take both. It is the knowledge of God and
Christ, or rather of Cod in Christ; to know God as he is the God of Christ, and
as he is the Father of glory, and to to have the heart taken with him, to have
the heart drawn into communion with him. This is the knowledge the Apostle here
meaneth; you have them both put together, 2 Cor. iv. 6, God, who commanded the
light to shine out of darkness, hath shined in our hearts, to give the light of
the knowledge of the glory of God, in the face of Jesus Christ.' How came you
to know him here but in and through Christ? So that it is the knowledge of
both, but especially of the Father. And so in Gal. i.?0, where time same words
are used, it is called 'increasing,' saith he, 'in the knowledge of God.' You
have them both mentioned, 2 Pet i. 2, 'Grace and peace be multiplied through
the knowledge of God, and of our Lord Jesus Christ.' Therefore, I say, take
both in, So much now for this of him, of God in Christ, of 'the glory of God in
the face of Jesus Christ,' as the Apostle expresseth himself in that 2 Cor. iv.
6.
Now let us consider what is meant by the knowledge here he speaks of. It
is certainly meant an excellency of knowledge, being taken, not merely for a
knowledge, but for an excellency of knowledge, as Grotius well observeth. Rom.
iii. 20, 'By the law is the knowledge of sin.' The word there is the same that
is used here. That is, though a man know what is sin by the light of nature,
yet he cometh to an exact, to a perfect knowledge by the law. 'I had not known
sin,' saith the Apostle, Rom. vii. 7, 'but by the law.' Well, then, the thing
the Apostle prayeth for here is, an exacter knowledge, a more perfect knowledge
of God.
Yea, but what manner of knowledge?
My brethren, if you will
have me plainly speak what I think the Apostle chiefly aimeth at, it is this.
It is not only a more enlarged knowledge about the things of God, as it is said
of Christ, Luke xxiv. 27, that he expounded the Scriptures concerning himself;
so it is not to know more things concerning God, to have their knowledge
enlarged for the matter of it; but the thing he aimeth at here, being the
perfection of knowledge, and the end and issue of all knowledge to grown
Christians, to sealed Christians, it is communion with God, is such a knowledge
as the Apostle here meaneth. Not such a knowledge as shall enable you to
express God to others, but such a knowledge as makes you personally holy, and
hath personal communion with God joined with it.
The reason why I interpret
it so, is not only because the word will bear it, for it is indeed an
acknowledgment or owning. One knoweth a stranger, but he doth acknowledge, as
some interpreters well distinguish, one he knew before, his friend. So that the
intimate knowledge of God as of a friend ; - as he said of Moses, 'I know thee
by name,' and Moses knew God again; a the phrase is, John x.?4, 'I know my
sheep, and am known of mine ; ' - to have this mutual knowledge, God knowing
mine, and I knowing God, and so to converse with God, and to have communion
with him as with a friend; this intimate knowledge, I say, is the thing the
Apostle meaneth. And my reason, besides what the word will bear, is this,
because in Col. i. 9,?0, where he prayeth for the same thing, he makes it the
consequent of holy walking; he prayeth before that they might walk worthy of
the Lord to all well-pleasing, and then followeth, 'increasing in the knowledge
of God;' the word is the same, there and here; that is, increasing, as the
reward of holy walking and being filled with the knowledge of his will, in
communion with him, or in growing up to know him as your God, and his glory and
excellency, and converse familiarly with him as with your friend. They were
sealed Christians he wrote this to, for whom he prayeth, that knew God to be
their God. Now, take a man that hath assurance, what is the next thing he
desireth? To have much communion with God, to have much intimate converse with
him; to see that God of whom he is assured, by a spiritual light revealed to
his son? to see him, and to see the excellency and the glory of him ; as Moses,
you know, it was his great desire. 'Shew me thy glory,' saith he, when God had
used him once familiarly as a friend. Now, because this is the next great thing
that sealed Christians, as these Ephesians were, do desire, therefore the
Apostle prayeth for this knowledge.
There is a parallel place to this
likewise. 2 Pet L 2, 'Grace and peace,' saith he, 'be multiplied' (the word is,
be fulfilled) 'through the knowledge of God, and of Jesus Christ our Lord.' The
word knowledge there is the same word that is used here. Now, my brethren, what
is the meaning of it? 'Grace and peace be fulfilled,' for so the word
signifieth, How are they fulfilled, perfected? The meaning of it is this: God
doth fulfil the utmost intent of his grace and favour to a man, by causing him
to know him, and to have intimate communion with him. God doth fill a man's
soul with perfect peace and joy in believing, through an intimate knowledge of
God and of Christ. You see there the knowledge of God and of Christ is put for
the utmost perfection, for the utmost issue both of God's grace, and of peace
of conscience, and of joy in the Holy Ghost; they are fulfilled, saith he,
through the knowledge of God and of Christ.
So that, my brethren, in one
word, that is meant by the knowledge of God here which he prayed for for these
Ephesians that were already sealed; which the apostle John meant,? John i. 3,
where he saith, 'Our fellowship is with the Father, and with his Son Jesus
Christ.' That is, that you may have communion with God, know him as a friend,
converse daily with him, have an intimacy of knowledge, that he owns you, and
you own him, he knows you, and you know him; and upon this knowledge of him,
that you do acknowledge him, cleave to him, give up yourselves to him, and
delight to converse with him. This is the knowledge of God here meant. - And so
much for what is meant by the knowledge of him.
The next thing is, What is
meant by the Spirit of wisdom and revelation?
By 'Spirit,' I take, is meant
the Holy Ghost. Why? Because he is called a Spirit of revelation. Indeed, if it
were only a Spirit of wisdom, it might have been taken for a gift of the Holy
Ghost, for a principle of faith infused into us, inherent in us; but that he is
called the Spirit of revelation, that is not a gift inherent; for revealing is
an act of one without us, of a person distinct from us; therefore 1 Cor. ii.?2,
'He hath given us,' saith he, 'his Spirit to reveal the things that are given
unto us of God.' So that by Spirit of revelation must necessarily be meant the
Holy Ghost, who is the author of such revelation, and of such wisdom in a man's
heart as causeth him to have intimate communion with God. This is the
meaning.
Now you will say, What is meant by wisdom? And what is meant by
revelation? And why is revelation added to wisdom? By wisdom, as I shewed in
the 8th verse, is meant a principle of faith; and so some take it here. To open
this of revelation - It is not extraordinary revelation that he meaneth here,
such as Paul had, Gal, i.12, where it is said that he knew the gospel by
revelation, he never heard any man preach it. 'I neither received it of man,'
saith he, 'neither was I taught it, but by the revelation of Jesus Christ.' It
is not such a revelation he meaneth, though indeed this revelation beareth some
analogy with it; for 'they shall be all taught of God;' yet so as it is by the
word, and it is revelation which the light of the world leadeth him to. And the
reason why it is taken here for ordinary revelation is clear; because it is
that which he Would have all the Ephesians whom he wrote to, to grow in, and to
have bestowed upon them, as ordinary Christians; therefore he doth not mean the
extraordinary revelations of those times.
Now then, What is meant by wisdom
and by revelation?
There are several interpretations of it, which will hold
forth to us the Apostle's meaning.
First, You must know that all
spiritual true knowledge is called revelation, and therefore many interpreters
think that wisdom and revelation is all one; only he calleth it revelation, to
shew that it is such a knowledge as is peculiar to Christians, and such a
knowledge as is by a special revelation of the Holy Ghost proper unto them.
Matt. xi. 25, 'I thank thee, 0 Father, I that thou hast hid these things from
the wise and prudent of the world, and hast revealed them to babes.' All
spiritual knowledge, even of the meanest Christians, is called revelation.
Now it is called revelation in three respects.
First, For the
peculiarity of it; for that you know is properly said to be by revelation which
is hid to another, but is made known to me, and which I could else no way have
come to know if it had not been revealed to me. This is plainly the meaning of
revelation. Matt. xi. 25, 'Thou hast hid these things from the wise, and hast
revealed them unto babes;' and ver. 27, 'None knoweth the Father but he to whom
the Son revealeth him.' So that it importeth a peculiarness of knowledge proper
unto saints, which the Holy Ghost giveth, and which the Apostle prayeth they
might grow up in.
Secondly, It doth import still a further
newness of knowledge; for if I know a thing but as I did dare, it is not
revealed to me, it is not a knowledge by revelation; for revelation I say
implieth still some further new thing. Now read Rom. i.17. He telleth us there
that in the gospel the righteousness of Christ is revealed from faith to faith.
What is the meaning of that? Why, it is revealed from one degree of faith to
another. Why is every new degree of faith called a revelation? Why? Because a
further degree of faith makes the thing new. That is the property of spiritual
knowledge; when a man increaseth in it, he sees something new in it; when that
which is more perfect cometh, saith the Apostle, that which is imperfect is
done away. My brethren, in notional knowledge, when a man doth know a thing, he
cannot be said to know it again, for he knoweth it already, because the mind of
man is all for news. Well, but in spiritual knowledge, if thou knowest God
spiritually, though thou knowest no more of him materially, yet thou hast a new
light come in, and God becometh again a new thing unto thee, as if thou hadst
not known him before. Therefore it is called revelation, this knowledge that is
joined with wisdom whereby we know God. As when a man seeth a beauty, though he
sees all parts and all proportions, yet if he be in the dark, let light come
in, he sees a further excellency; it is, as it were, a new face to him to what
it was when he had but a glimmering light So though you see no more of God, no
more of his attributes, yet if you rise to have a new light from the Holy
Ghost, all that knowledge will become new, you will see a further excellency in
God, and have your hearts anew drawn to him, as if they never had been drawn
yet; you will say, when a new light cometh in, you see that in sin which you
never saw before. A man will say, I saw not this before, though he did. Every
new degree of light addeth a further degree of knowledge. Therefore it is said
to be by revelation. He would have them to have new sights of God, which might
lead them into communion with God.
Thirdly, But there is one
meaning which I shall give you, which I think the Apostle in a special manner
aimeth at. For the Apostle here seems not to make wisdom and revelation one and
the same thing, as this interpretation dotb, but to make them different.
Therefore the meaning that I do think may more especially be aimed at, I shall
open to you as briefly and clearly as I can.
The knowledge of God here, as
I said at first, is communion with God, intimate knowledge of him, which he
would have the Ephesians grow up in. Now, there are two ways of a Christian's
having communion with God, which the Scripture holdeth forth, and which the
saints have experience of. The one is a way of wisdom, and the other is a way
of revelation. I shall open these to you as plainly as I can, and then prove
it.
The way of wisdom is this; for he takes wisdom in a distinction from
revelation. it is a knowing God by faith, making use of sanctified reason,
taking in several truths of God, laying them all together, working them upon a
man's heart by meditation, arguing God's excellency out of this and out of
that, and so raising up a man's soul to admiring of him and delighting in him;
by a way of discourse, by a way of wisdom; taking wisdom as opposed to and
distinct from revelation, for so I now do. A man's understanding that is filled
with many notions of God, a holy heart takes them and putteth them all
together, and he boileth them together, and the concoction, the result of all
is, that the soul is raised up to a communion with God and delighting in him
whom he admireth. This is the ordinary way of communion with God; for wisdom,
'you know, is a rational laying of things together, to see the harmony of all
those truths one with another; out of all which I gather how great and glorious
a God he is, and so my heart is affected with him. When a man knoweth God out
of a distinct consideration of several attributes, meditating of several
passages, of redemption, &c., this is a way of wisdom, my brethren. And the
Scripture is written so as it doth deal with a man even more; a sanctified
reason and meditation which the light of faith accompanieth, and by them
converseth with God, resolveth all a man knoweth into God, by piecemeal, taking
first this thought and then that. - This is knowing God in a way of wisdom, as
I may so express it.
Then there is a way of revelation, which the Scripture
and experience holdeth forth more or less, and it is a shorter cut. The Holy
Ghost cometh down into a man's heart sometimes in prayer with a beam from
heaven; he sees more at once of God, of the glory of God, astounding thoughts
of God, enlarged apprehensions of God, many beams meeting in one and falling
into the centre of his heart. They use to call these of old, comings down of
God, whereby he slideth into a man's spirit by beams of himself; a man doth not
come to have communion with God by way of many broken thoughts put together,
but there is a contraction of many beams from heaven which is shed into a man's
soul, so that he knoweth more of God in one quarter of an hour than he knoweth
the other way in a year, and hath more communion and converse with God. This, I
take it, is the way of revelation, as it is distinguished from wisdom.
The
Apostle, because he would have them perfect Christians, prayeth for both; that
they 'may grow up both in a way of wisdom, so to have communion with God, and
in a way of revelation likewise, that God might often come and visit their
spirits in a more immediate manner, and shew himself to them. The one, my
brethren, the way of wisdom, is more human, accommodated and suited unto the
reason of man, knowing God by way of discoursing; yet reason sanctified, for
that it doth still. The other is more intuitive, hath a prospect of God at
once. The one is acquisite, wherein God useth a man's industry, by many
considerations working upon a man's heart, which the Holy Ghost accompanieth,
leadeth a man's heart into communion with God; but the other is infused, more
immediate. In the one, the Spirit works in us, by applying himself to our own
thoughts, goeth our own pace. But in the other, a man is in the Spirit; as the
phrase is of Paul, he went 'bound in the Spirit,' and as it is said of John, he
was 'in the Spirit;' and being so, his heart having this communion with God,
then his revelation was made to him. The one is your commons, as I may say; the
other is your exceedings. The one is the common standing light of faith that
goeth to sermons with you, that goeth with you to all your prayers, more or
less, and causeth your heart to cleave to God. But the other is comparatively
an extraordinary light. 'We walk by faith,' saith he, 'and not by sight;' yet
Christians now and then get a sight; a sight comparatively; it is a revelation
comparatively to that of wisdom, though it be not that sight that we have of
God iu heaven.
I shall express it to you by this similitude. The ordinary
constant course of a Christian, that is, a holy believer; he walketh in light,
as we 'walk in light in the day. Whether the day be dark and cloudy or not, we
have light enough to do our work, to go about our business; though we do not
see the sun, yet we know the sun shineth. So there is an ordinary standing
light of faith, that causeth you to cleave to God and obey him, and it is
enough for you to help you to do your work. But suppose now upon a sudden, in a
cloudy day, a cloud should break, and a beam be let in that you see the sun;
such kind of irradiations hath the Spirit of God into the hearts of his people
sometimes. Sometimes you pray to God, my brethren, and there is, as it were, a
curtain between God and you; you know he is behind the curtain, you know you
pray to him, and you have so much knowledge and faith in him, that you believe
he heareth your prayers, and accepts of you. But another time you go to prayer,
and all the windows are set open, all the curtains are drawn, as I may so
express it. Now this is a way of revelation, more than by a way of wisdom.
This Christians have experience of; and this the Scripture holdeth forth.
First, Christians have experience of it. My brethren, take a Christian
of a weak understanding, but exceeding holy; he hath little knowledge of God by
way of wisdom, by a way of discourse, and by a way of laying this thing to that
thing, and so knowing God. He is hardly able oftentimes to speak wisely and
rationally of things; yet notwithstanding, this poor soul, you shall have God
breaking in upon his spirit sometimes, and he will know more of God in one
prayer than a great scholar, though very holy, hath known of him all his life.
And the truth is, that oftentimes God doth deal with weak understandings, that
are very holy, in this way. For if they were shut up unto knowing God by a way
of sanctified reason, those that have large understandings would have infinite
advantage of them, and they would grow little in grace and little in holiness;
therefore now God makes a supply by breaking in upon their spirits by such
irradiations as these are.
You shall see it in temptations. A poor soul is
tempted that there is no God, he doubteth whether there be a God. You may come,
and bring forth arguments by way of wisdom, and sometimes they will convince
him, he will get a little light from them; but sometimes God will come into his
soul with an immediate beam and scatter all his doubts, more than a thousand
arguments can do. The way of wisdom thus of knowing there is a God, that
untieth the knot, but the other cutteth it in pieces, doth it presently. So it
is in all temptations; as, whether a man be a Christian or no? A man goeth the
way of wisdom, of sanctified reason, and he looks into his own heart and there
sees the work of grace, argues from all God's dealings with him, and all these
satisfy not a man. Well, God cometh with a light into his spirit, and all his
bolts and shackles are knocked off in an instant. Here now you see is a way of
wisdom, and here is a way of revelation.
Take those Christians that have
great parts and understanding, and have grown up to much communion with God in
a rational way, by way of meditation and sanctified digestion of their
knowledge; yet do but ask them, if at some times they have not had such mighty
impressions of God upon their hearts, have been lifted up to the mount, so that
they have seen that in God which hath left that impression upon them, that all
their lifetime they had not before. Now, even in them here is a way of wisdom
and revelation in the knowledge of God.
To to prove it to you by Scripture.
I will give you one out of the Old Testament, and another out of the New; and
then I will give a caution or two, not to be misunderstood, and so I will
end.
First, out of the Old Testament. Job xlii. 5. I quoted it by way of
illustration, indeed, in the point of sealing; but it properly belongeth to
this head I am now on. There you shall find, that Job, who was a holy man, and
lived holy all his days; when God had spoken to him out of the cloud, preached
a sermon to him; what was the issue of it? 'I have heard of thee,' saith he,
'by the hearing of the ear, but now mine eyes see thee.' He doth not mean that
he had any outward vision of God; that is plain, for you read of no such thing
made to Job in the whole book; and if there had, that vision had not been
comparable to the knowledge of faith. He speaks therefore of an inward light,
that now upon this sermon fell upon his spirit. That, saith he, all the
knowledge I have had of God in comparison of this, is but hearsay; not but that
it was real, but so he compareth it: 'I have heard of thee by the hearing of
the ear, but now mine eyes have seen thee.' The other place that I shall
mention to you is that in John xiv. 21, 'He that hath my commandments, and
keepeth them, he it is that loveth me and he that loveth me shall be loved of
my Father, and I will love him, and will manifest myself unto him.' My
brethren, here is a promise made not only to apostles, but to believers; for it
is to them that keep the commandments, and have out of much love obeyed God's
law. He that hath my commandments, saith he, and keepeth them, he loveth me:
him do I love, and him will my Father love; that is, we will take him into a
more special nearness, to express more love to him; and how will he express
more love to him? 'I will manifest myself unto him.' Here is now some further
manifestation than what they had before; yet they had faith before, that is
plain, for they loved God. The promise is to him that hath the commandments and
keepeth them, and it is to one that loveth God, and that God loveth before ;
yet there will be some further expression of love, and that by some special
manifestation of God himself and of Christ to a man's soul; which is the reward
of having the commandments written in his heart, and kept in his life. 'He that
hath my commandments, and keepeth them: I will love him, and manifest myself
unto him.' The word as Beza readeth it, I will set myself in open light to him;
and it is used of those apparitions, Matt. xxvii. 53, that were after Christ's
resurrection; not that there are such apparitions of God or of Christ, but
because they hold a kind of similitude with tbi; for it is wholly by the
Spirit. 'And,' saith he, ver. 23, 'we will come unto him, and make our abode
with him.' Mark, We will come, as if he had never come before, so the
expression implieth and carrieth it. As you know a martyr said, 'He is come, he
is come!' He cometh in such a manner, with such a manifestation of himself unto
a man as he never saw him before. So you have it likewise Rev. in. 20, 'I will
come in and sup with him, and he with me.' I will come; it is a manifestation
of the presence of God rather in a notional way. And it is a supping with him;
he cometh, and cometh suddenly, as when a great person sendeth his meat and
will sup with a man, and converse familiarly with him, and letteth him taste of
his cheer.
I will give you but a limitation or two to what I have
delivered. For this I have delivered, all divines, Popish and Protestant,
acknowledge, and the experience of Christians doth confirm it, and the
Scripture itself holds it forth. Only, let me say this to you By revelation you
must not understand as if there were visions made. No, brethren; 'Henceforth,
though we have known Christ after the flesh, we know him no more.' How had Paul
known Christ after the flesh? He had seen him in heaven. But mark it, that
knowledge which he had by faith he valued more than that sight he had of him
when he was converted. All the wicked men in the world shall see Christ one
day, but that will not save them; but to know him by faith is more. And there
is no such revelation now.
And then, if you mark it, he doth not pray that
they may have the Spirit of wisdom and revelation in the knowledge of truths,
to open Scripture, to have an immediate light thus from heaven; to be able to
say, This I know by divine revelation to be the meaning of such a place: or in
matters of controversy to be able to say, This I know by divine revelation
immediately that this is the truth. No, there is no such revelation now. It is
the knowledge of him, it is only this in a way of personal commuaion between
God and a man's soul. And for God to make such revelations as these to a man's
spirit, to take him up to a nearness with himself; to come and sup with him,
and manifest himself to him beyond the ordinary light of faith, going about by
a long rational way of discourse and meditation; there is no harm in this, no
absurdity in it. All truths that you know, you know them by a way of wisdom,
and by such a way indeed a man's heart is settled in them; but when you come to
converse with God, oftentimes God will in a more especial and immediate manner
reveal himself to you.
It is not a revelation to draw men from the Word.
No, but usually God cometh down upon the wings of some promise, or some word of
his; and in that promise, putting an immediate beam of light from heaven into
it, revealeth himself to a man's soul, that a man knoweth more of God in half
an hour than he hath done in all his life.
And because the Apostle would
have the Ephesians grow up in both, aim at both, he prays for both. He prays
that they might know God both in a way of wisdom and revelation, and both
joined together make perfect Christians indeed. Weak understandings oftentimes
know God much in such a way of revelation, when they cannot in a way of wisdom;
but to know him in a way of wisdom, and to have personal communion with him in
that way of revelation, as I have opened it, it makes a strong Christian, fit
for the profit of others. For this other knowledge, a man saith, Indeed I have
seen God and his goodness, and I have tasted of it; but I can scarce give an
account of him in a rational way, as a man may do by the knowledge he hath of
God in a way of wisdom. Both together therefore make perfect Christians.
And so much for the opening of this, which I have been the longer about because
I desired to finish this 17th verse; and it was necessary also to insist so
long, for the explaining these things.
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