The Triumph of a True Christian Described, Commentary on verse · Verse 29, 30
VERSE 29.30.
For thoſe which he knew before, he alſo predestinate to be made like to the image of his Sonne, that he might be the firſt borne among many brethren.
Moreouer, whom he predestinate, them alſo he called, and whom he called, them alſo he iuſtified, and whom he iuſtified, them alſo he glorified.
OVr Apoſtle hauing in the verſe foregoing deliuered this ground of comfort, that all things worke together for the beſt to them that louelove God, euen to them that are called of his purpoſe, thereby to arme the beleeuing Romans againſt the bitterneſſe of the croſſe, and to perſwade them patiently to beare afflictions; in theſe two verſes he proceeds to proue that all things, euen afflictions, worke for the beſt to thoſe that are called according to Gods eternall purpoſe, and that by two arguments. The firſt argument is layd downe verſe 29. and it is taken from the immutabilitie and infallible certaintie of Gods eternall purpoſe, in regard of that which the Lord hath ſet downe in his eternall purpoſe to bring his choſen to. And it ſtands thus, that God in his eternall purpoſe hath ordained his choſen to be conformable & to be made like to the glorious image of his Sonne; and his purpoſe is vnchangeable, and moſt ſure and certaine, and it is impoſſible that God ſhould be diſappointed of this intention and purpoſe of his, and therefore it muſt needs be that all things worke together for the beſt to them that louelove God, and are called of Gods purpoſe.
The ſecond argument is in verſe 30. I will lay it foorth when we come to the handling of it.
Now in this verſe for the generall matter of it, the Apoſtle deliuers firſt this propoſitiō: Thoſe which God knew before, he predeſtinate them to be conformable to his Sonne; wherein we hauehave to conſider the ſubiect: Thoſe which he knew before: then that which is affirmed of them; that they were predeſtinate, with the determination of the act of predeſtination, namely, to be conformed and made like to the image of his Sonne.
Then ſecondly, he amplifies this propoſition by adding a limitation of that conformitie, that thoſe which God knew before, he predeſtinated them to be made like to the image of his Sonne, yet ſo as that his Sonne hath and might hauehave the preheminence, as elder brother, or as firſt begotten, and that they might not be equall to him in that conformitie, in the laſt words of the verſe, That he might be the firſt borne among many brethren.
Interpretation.Come we to the opening of the words: Thoſe which he knew before. The word before here ſignifies, before they had their being, yea before the foundation of the world, as the Apoſtle ſpeakes, Epheſ. 1.4. For foreknowledge is aſcribed to God, in reſpect of the creature properly. In reſpect of God there is nothing paſt, nothing to come; all things paſt, and all things to come are preſent to him. Now the Lord is ſaid in the Scripture to foreknow things or perſons two wayes.
Firſt generally, by a generall knowledge, whereby God foreknoweth what perſons and things, good and euill, ſhall be in the world: and to come, of which Dauid ſpeakes, Pſal. 139.16. Thine eyes did ſee me when I was without forme, for in thy booke were all things written, which in continuance were faſhioned, when there was none of them before.
Secondly, God is ſaid to foreknow by a more ſpeciall foreknowledge, which is by a foreknowledge with louelove and with approbation; and this is that which the Apoſtle ſpeakes of, 2. Tim. 2.19. The Lord knoweth who are his. The Lord from euerlaſting knoweth his with louelove and with approbation. Rom. 11.2. ſaith the Apoſtle, Hath God caſt away his people which he knew before? that is, which he before loued and approued; and this foreknowledge of God is here meant. Thoſe which he knew before, that is, thoſe which he did foreknowledge and embrace in his eternall louelove as his owne, and of his free louelove ſet apart to life & ſaluation, them he alſo predeſtinate, or fore-ordained, or decreed beforehand. For to deſtinate, is to appoint a thing to a certaine end: and to predeſtinate is to appoint a thing to ſuch an end beforehand; and the Apoſtle here determines the end in the words following. We ſhall not need further to explane the word predeſtinate, we ſhall ſpeake more of it in the verſe following. To be made like or conformable to the image of his Sonne. This likeneſſe and this conformitie to the image of Chriſt, is not here to be referred either to the bodie of Chriſt, or ſoule of Chriſt, neither is it in the eſſence of his diuine nature, but it is a conformitie in diuine qualities and graces, as the Apoſtle ſaith, 2. Pet. 1.4. We are partakers of the godly nature in flying the corruption which is in the world by luſt. This conformitie to Chriſt, is partly in this life, and partly in the life to come. In this life it is a conformitie to the holy actions, and to the holy ſufferings of Chriſt, a liuing after the example of Chriſt, and a ſuffering with Chriſt after the ſimilitude of Chriſt, which the Apoſtle cals, A partaking of Chriſts ſufferings, 1. Pet. 4.13. In the life to come it is a likeneſſe and conformitie to Chriſt in the perfection of glorie, as the Apoſtle ſaith, 1. Cor. 15.49. We ſhall beare the image of the heauenly. And 1. Ioh. 3.2. When he ſhall appeare we ſhall be like him: the meaning is in glorie. That he might be the first borne among many brethren. In theſe words the Apoſtle ſpeakes by way of ſimilitude and alluſion, and he alludes to the firſt borne, ſpoken of in the old Teſtament. As the firſt borne in the old Teſtament did excell, and did beare both the chiefe burthen in the familie, and had alſo the chiefe honour in the familie, as might be ſhewed: ſo Chriſt hath preferment and preheminence among his brethren, both in holineſſe, in ſuffering, and alſo in glorie. And ſo the meaning of the Apoſtle is this: that he might be the firſt borne, and hauehave preferment, and preheminence among his brethren, both in holineſſe, in ſuffering, and alſo in glorie. Among many brethren: that is, among the ſonnes of God by adoption and grace, who in that regard are the brethren of Chriſt, and are here ſaid to be many, as they are conſidered by themſelues. Now then thus conceiue we the meaning of the words of this verſe, as if the Apoſtle had ſaid.
For thoſe which the Lord did fore-acknowledge and embrace in his eternall louelove as his owne, and of his free louelove did ſet apart to life and ſaluation before the foundation of the world, them did he alſo fore-ordaine, and aforehand decree and fore-appoint to be made like and conformable to Chriſt his Sonne, partly in this life, both in holy actions and alſo in holy ſufferings, both in liuing after the example of Chriſt, and alſo in ſuffering after the ſimilitude of Chriſt, and al…o in the life to come in eternall glorie; yet ſo, as that Chriſt his Sonne might be the first borne, and might hauehave preferment and preheminence both in holineſſe and ſuffering, and alſo in glorie among thoſe that are the ſonnes of God by adoption, who in that regard are his brethren, and are many being conſidered by themſelues.
Now firſt the Apoſtle here ſpeakes of Gods foreknowledge, that is, of his fore-knowledging of ſome, and his embracing of them in his eternall louelove as his owne before the foundatiō of the world, he giues vsus to vnderſtand thus much.
Doct. 1 That God doth not then begin to louelove his children when they come to hauehave their being in the world, or come to be effectually called, but that he hath loued them from euerlaſting. Gods louing of his to life and ſaluation, doth not then begin when they are brought home by conuerſion and by effectuall calling, but before they had a being in the world,Gods louing of his to life and ſaluation doth not begin with their conuerſion, but was before they had a being in the world. yea before the world was. And hence it is that the Scripture ſaith not, that in Chriſt ſent into the world to worke our redemption, the louelove of God towards his choſen was firſt conceiued, but that it was then manifeſted, Tit. 2.11. The grace of God that bringeth ſaluation vntounto all men hath appeared: and Tit. 3.4. When the bountifulneſſe and louelove of God our Sauiour towards man appeared. 2. Tim. 1.9.10. ſaith the Apoſtle, God hath called vsus with an holy calling, not according to our workes, but according to his owne purpoſe and grace, which was giuen to vsus through Chriſt Ieſus before the world was, but is now made manifeſt by the appearing of our Sauiour Ieſus Chriſt, who hath aboliſhed death, and hath brought life and immortalitie to light through the Goſpell. 1. Ioh. 4.9 In this appeared the louelove of God towards vsus, becauſe God ſent his onelyonly begotten Sonne into the world, that we might liue through him. And ſo in many other places of Scripture we find this truth euidenced and made good: that God doth not then begin to louelove his children, when they come to hauehave their being in the world, or come to be effectually called, but that he hath loued them from euerlaſting.
And the reaſon is, becauſe they were preſent to him, Reaſon. and before him, and he did looke on them in his beloued Chriſt Ieſus before the foundation of the world, as Epheſ. 1.4. Who hath choſen vsus in him before the foundation of the world.
If any ſay, Obiect. How then can Gods elect be at any time enemies to God, as Rom. 5.10. and conſequently God an enemie to them? if they be loued of God from euerlaſting, how then can there be enimitie betweene God and them at any time? To this I anſwer, Anſw. as the Apoſtle doth touching the Iewes, Rom. 11.28. The Iewes, ſaith the Apoſtle, as concerning the Goſpell are enemies, but as touching election they are beloued for the fathers ſakes. So indeed Gods choſen being yet in their naturall ſtate and condition, are enemies to God, and God is an enemie to them in reſpect of their corruption and ſinne, ſinne being oppoſite to good, yea to God who is goodneſſe it ſelfe: but they are beloued of God as touching election: it is not their enimitie towards him that can make him turne away his louelove from them in regard of election. Why but, will ſome ſay, Obiect. it ſeemes then that the perſons and workes of Gods choſen are pleaſing to him before their calling and conuerſion, and that is agreeable to the doctrine of the Papiſts? I anſwer. Anſw. We muſt know that there be different degrees of Gods louelove, as it is extended towards his choſen; in it ſelfe it admits neither more nor leſſe, but as it is reached out to his choſen, there be different degrees of it: and Gods choſen are beloued of God before their conuerſion, as the elect of God onelyonly knowne to him ſo to be, and in time to be called, with that degree of louelove that is proper to the elect vncalled: and when they are effectually called and iuſtified, then they are loued with a further degree of his louelove, euen to an actuall acceptation of their perſons, and of their good works, as pleaſing to him in Chriſt. And ſo it ſtill remaines a truth, that God doth not then begin to louelove his children, when they come to hauehave their being in the world, or come to be effectually called, but he hath loued them from euerlaſting.
Vſe 1 And for the vſe, firſt this truth confutes their opinion, who hold that God loueth not any ſinner to life and ſaluation,It is erronious and falſe, that God loues not any ſinner to life and ſaluation, till he ſee his faith and repentance. till he do ſee his faith and repentance: that cannot ſtand with the truth now deliuered.
Againe, is it ſo that God doth not then begin to louelove his children when they come to hauehave a being in the world, or come to be effectually called, but that he hath loued them from euerlaſting? Su…ely the conſideration of this may be a Vſe 2 ground of ſweete comfort to as many as find and feele the louelove of God ſhed abroad in their hearts;Comfort to as many as find and feele the louelove of God ſhed abroad in their hearts. they may thereupon aſſure themſelues that the louelove of God ſhall neuer be taken from them. Did God louelove thee from euerlaſting, yea when thou waſt an enemie to him, thy mind being ſet in euill workes, as Coloſ. 1.21. and will his louelove now faile thee, thou being reconciled to him by his Sonne through faith in his bloud? Did God louelove thee before thou kneweſt of it, and will he now withdraw his louelove from thee, hauing teſtified and manifeſted his louelove to thee in ſpeciall manner in thy effectuall calling, and in ſetting his owne ſtampe and image on thee, and hauing now marked thee out for one of his owne? It is not poſſible. Though it may be ſo that for ye preſent the Lord may ſeeme to hide his face from thee, yet if euer thou haſt had any pledge of his ſpeciall louelove towards thee, comfort thy ſelfe, thou mayeſt be aſſured his louelove will neuer forſake thee, his louelove is eternall, and he hath loued thee from euerlaſting, and hauing teſtified that louelove of his to thee in ſpeciall manner, he will ſtill continue to louelove thee, and he will adde one teſtimonie of his louelove to another, and one meaſure of louelove to another: and therefore build thou on it for a certaine truth, his louelove ſhall neuer faile thee, nor forſake thee: and that may be a ground of ſweet comfort to thee.
In the next place we are to marke that the Apoſtle placeth Gods foreknowledge before predeſtination: and he ſaith, Thoſe which God knew before, he alſo predeſtinate, that is, as we heard, thoſe which God did fore-acknowledge, and in his eternall louelove embrace as his owne, and of his free louelove ſet apart to life and ſaluation, them he alſo fore-ordained or fore-appointed to be made conformable to Chriſt his Sonne. Whence we are giuen to vnderſtand thus much.
That the cauſe of Gods predeſtination to life and ſaluation Doct. 2 is onelyonly Gods fore-acknowledging of ſome,The cauſe of Gods predeſtination to life and ſaluation is onelyonly Gods fore-acknowledging of ſome, and his free louelove to them. and his free louelove to them. The Lord from euerlaſting, and before the foundation of the world, fore-ordained, or fore-appointed ſome to be made conformable to the glorious image of his Sonne, euen to be like him in heauenly glorie, nothing mouing him thereunto but his owne good pleaſure and his owne free louelove. And to this purpoſe that is a plaine text, Epheſ. 1.5. God hath predeſtinate vsus (ſaith the Apoſtle) to be adopted through Ieſus Chriſt vntounto himſelfe, according to the good pleaſure of his will, in himſelfe, nothing mouing him thereunto out of himſelfe, and according to the good pleaſure of his will. And verſe 4. the Apoſtle ſaith, God hath choſen vsus in Chriſt before the foundation of the world: and therefore not in our ſelues, or with reſpect had to any thing in vsus. Yea he ſaith further, that God hath choſen his in Chriſt before the foundation of the world, that they ſhould be holy and without blame before him in louelove. Where we ſee, the Apoſtle puts downe holineſſe and ſaluation as an effect of predeſtination, and as things following Gods eternall election, therefore they cannot be the cauſe of it. And thus we finde faith put as an effect of Gods predeſtination to life and ſaluation, Act. 13.48. As many as were ordained to eternall life beleeued. To the ſame purpoſe ſpeakes the Apoſtle, 1. Pet. 1.2.3. Elect, according to the foreknowledge of God the Father vntounto ſanctification of the Spirit, through obedience and ſprinckling of the bloud of Ieſus Christ: not becauſe of a liuely hope, but vntounto a liuely hope, by the reſurrection of Ieſus Chriſt from the dead. And Rom. 9.11. the Apoſtle ſaith, that God choſe Iacob before he was, or had done any thing, that election might be according to Gods free purpoſe. And to theſe might be added other teſtimonies euidencing thus much vntounto vsus, that the cauſe of Gods predeſtination to life and ſaluation is onelyonly Gods free louelove, and that the Lord from euerlaſting hath fore-ordained ſome to be made conformable to his Sonne in heauenly glorie, nothing mouing him thereunto but his owne free louelove, and his owne good pleaſure: for why,
Reaſon 1 Gods will and good pleaſure is the ſoueraigne and ſupreme cauſe of all things, there being in God all-ſufficiencie for the determination of his owne will, and he need not go out of himſelfe, or looke to any thing out of himſelfe, in the creature on which his will may be determined.
Reaſon 2 And againe, that order in fore-appointing ſome to life and ſaluation was moſt fit, which makes Gods purpoſe moſt firme and ſtable, and of moſt effect to his choſen; but to fore-ordaine them to it meerely of his free louelove, and of his owne gracious pleaſure, was fit to that end, that ſo his purpoſe might be vnchangeable. And therefore doubtleſſe the cauſe of Gods predeſtination to life and ſaluation, is onelyonly Gods free louelove, and the Lord hath from euerlaſting fore-ordained ſome to be made conformable to his Sonne in heauenly glory, nothing mouing him thereunto, but his owne free louelove, and his owne good pleaſure.
Ʋſe 1 And this truth is of vſe: firſt, for the confutation of ſome erronious opinions:Some erronious opinions of Papiſts, Arminians, and Anabaptiſts confuted. as firſt it conuinceth the Papiſts of error, in that they hold and teach, that Gods predeſtination to life and ſaluation is on Gods foreſight of mans faith and good workes. And likewiſe the Arminians and Anabaptiſts are hereby conuinced of errour. The Arminians, in that they hold that God did fore-appoint ſome to life and ſaluation on his foreſight of their faith, and perſeuerance in faith & holineſſe. The Anabaptiſts, in that they hold that God hath predeſtinate ſome to be ſaued on their receiuing of Chriſt, or beleeuing in Chriſt, which is all one in effect with the opinion of the Arminians. Theſe opinions are all of them erronious and falſe, and they cannot ſtand with the truth now deliuered: yea theſe opinions do all of them derogate from the all-ſufficiencie of God, and do make predeſtination to life and ſaluation conditionall; and they make Gods will which is the higheſt cauſe, to depend on ſomething inferiour to it, and on ſomething that doth follow on it, and is the effect of it, Obiect. which is verie groſſe. Why but, may ſome ſay, (it is the obiection of the Arminians) thoſe who are fore-ordained to life and ſaluation are choſen in Chriſt, Epheſ. 1.4. and being choſen in Chriſt, they are foreſeene beleeuers when they are choſen, for none are in Chriſt but ſuch as beleeue: and therefore on the fore-ſight of their faith they were fore-appointed to life and ſaluation. To this I anſwer. It is true indeed, Anſw. when Gods elect were choſen in Chriſt before the foundation of the world, they were foreſeene ſuch as ſhould beleeue, and God did then foreſee that they ſhould in time beleeue in Chriſt, but they were not then foreſeene actuall beleeuers. And againe, though God did then foreſee that they ſhould in time beleeue in his Sonne, yet it followes not that God did thereupon fore-ordaine them to life and ſaluation, it is no good conſequent: God did foreſee they ſhould in time beleeue in Chriſt, and therefore on his foreſight of their faith he did appoint them to life and ſaluation; they might as well ſay, that the foreſight of God that ſome ſhould beleeue in his Sonne, cauſed God to appoint his Sonne to dye for them: whereas the Scripture tels vsus plainly, that God appointed his Sonne to be giuen for his choſen of his meere free louelove. Ioh. 3.16. God ſo loued the world that he hath giuen his onelyonly begotten Sonne, that whoſoeuer beleeueth in him ſhould not periſh, but hauehave euerlaſting life. 1. Ioh. 4.9. In this appeared the louelove of God towards vsus, becauſe God ſent his onelyonly begotten Sonne into the world, that we might liue through him. But ſay the Papiſts, Obiect. The Author to the Hebrews ſaith, Hebr. 5.9. that Chriſt is made the Author of eternall ſaluation to all them that obey him: and therefore ſay they, Gods eternall election is on the condition of our obedience. The anſwer to this is eaſie. Anſw. There is not a word in that text touching election or predeſtination. Againe, though none come to ſaluation vnleſſe they obey Chriſt, yet our obedience is not the cauſe, nor ſo much as an inſtrument of our ſaluation, but onelyonly a thing annexed and adioyned, and neceſſarily required in all that ſhall be ſaued, and as a way wherein all true beleeuers muſt walke to ſaluation, as we hauehave it, Epheſ. 2.10. We are his workemanſhip created in Chriſt Ieſus vntounto good workes, which God hath ordained that we ſhould walke in them. And therefore doubtleſſe notwithſtanding theſe and other things obiected by aduerſaries of the truth, the point ſtill remaines a truth, that the cauſe of Gods predeſtination to life and ſaluation is onelyonly Gods foreknowledge of ſome, and his free louelove to them. And the opinions of Papiſts, of Arminians, and of Anabaptiſts, that Gods foreſight of faith, and good workes of faith, and perſeuerance in faith, and holineſſe, and receiuing of Chriſt, or beleeuing in Chriſt, are the cauſes mouing God to predeſtinate to life and ſaluation, they are erronious and falſe, and we are to renounce them.
Ʋſe 2 And for a ſecond vſe: is it ſo that the cauſe of Gods predeſtion to life and ſaluation is onelyonly Gods free louelove, nothing mouing him to fore-ordaine ſome to be made cōformable to his Sonne in heauenly glorie, but his owne free louelove and his owne good pleaſure? Surely then all ſuch as hauehave good euidence of it that they belong to Gods election,Comfort to ſuch as hauehave good euidence of it that they belong to Gods election. muſt take notice of this to their comfort, and they muſt know that as God hath loued them freely, and of his free louelove fore-appointed them to life and ſaluation, ſo aſſuredly he will ſaue them freely. Gods free louelove and his free grace is the cauſe of all good things that come from God to them from euerlaſting to euerlaſting. Their election is of grace, Rom. 11.5. their effectuall calling is of grace, 2 Tim. 1.9. their faith is of grace, Philip. 1.29. their iuſtification is freely of grace, Rom. 3.24. and their ſaluation ſhall be of grace, and of the free louelove of God, Rom. 6.23. Obiect. Haply ſome will ſay, who knowes not this, that vnderſtands the truth of God, and is rightly informed in it, that Gods free louelove is the cauſe of all good things that come from God to his children, and that Gods free grace is the cauſe of their ſaluation? It is true indeed, Anſw. I grant that ſuch as are rightly informed in the truth of God do know it, but yet ſometimes Gods children do not acknowledge this. Is it not ſometimes the ſpeech of a child of God: Oh if I could come to ſuch a meaſure of faith, or ſuch a meaſure of ioy & delight in good things, & ſuch like, I ſhould be well, I ſhould then think my ſelfe in an happie ſtate? Now what is this but in ſome ſort to leane to ſomething in our ſelues, as the cauſe of our happineſſe, and not to aſcribe it wholly to the free louelove and to the free grace of God? Indeed it is true, ye greater meaſure of faith, and the greater meaſure of inherent grace thou haſt, the greater will be thy comfort, it being an euidence of Gods free louelove to thee in Chriſt; yet remember the ground of truth now deliuered, God hath loued thee freely from euerlaſting, and he will aſſuredly ſaue thee freely, and he will not reſpect any thing in thy ſelfe, thy faith or any other grace in thee, nor the excellencie, goodneſſe, or dignitie of it in bringing thee to life and ſaluation as the cauſe of it. Yea know that ſo free is the louelove of God to thee,Note. that in his fore-appointing thee to life and ſaluation, he did not reſpect the merit of Chriſt as the cauſe of it. Indeed thou belonging to his election, he will ſaue thee in and through Chriſt, and for his ſake, but when he did fore-appoint thee to life and ſaluation, he did not reſpect the merit of Chriſt as the cauſe of it, ſo free is his louelove to thee. And therefore when thou feeleſt weakeneſſe of grace in thy ſelfe, if it be true grace euidencing to thee that thou belongeſt to Gods election, comfort thy ſelfe, and thinke thus with thy ſelfe, Surely the Lord will not put me backe from ſaluation becauſe the grace that is in me is but weake: no, no, he hath loued me freely from euerlaſting, yea ſo freely, as that in fore-appointing me to life and ſaluation, he reſpected not the merit of Chriſt as the cauſe of it: and therefore doubtleſſe he will alſo freely ſaue me without reſpect had to any goodneſſe in me as the cauſe of my ſaluation. And that may be a ground of ſweete comfort to thee when thou art troubled in regard of weakneſſe of grace in thine owne ſoule.
Come we now to the determination of the act of Gods predeſtination here put downe by the Apoſtle, namely this, conformitie to the image of his Sonne. Thoſe which God knew before he predeſtinated them (ſaith the Apoſtle) to be made like to the image of his Sonne: that is, (as we ſhewed) to be made conformable and like to Chriſt his Sonne, partly in this life, both in holy actions and in holy ſufferings, both in liuing according to the example of Chriſt, and in ſuffering after the ſimilitude of Chriſt; and in the life to come, in full and perfect glorie.
Now the point hence offered in the firſt place is eaſily gathered: it is this.
Doct. 3 That God hath appointed his choſen to be like to his owne Sonne in holineſſe.God hath appointed his choſen to be like to his owne Sonne in holineſſe. Thoſe whom God hath fore-appointed and fore-ordained to be like to his Sonne in heauenly glorie, he hath alſo appointed to be like to his Sonne in a meaſure of true holineſſe, both inward and outward, both in their hearts and liues; and all that ſhall be like to Chriſt in glorie, they muſt by the Lords fore-appointment be firſt like to him in a meaſure of true holineſſe. And hence it is that we are often exhorted and ſtirred vp in the Scripture to be like to Chriſt, and to imitate him in holineſſe, as Philip. 2.5.6. ſaith the Apoſtle, Let the ſame mind be in you that was euen in Chriſt Ieſus. As if he had ſaid, Be ye humble and lowly minded as Chriſt the Sonne of God was. And it is the exhortation of Chriſt himſelfe, Matth. 11.29. Learne of me, that I am meeke and lowly in heart: be ye like to me in meekneſſe and lowlineſſe. And he tels his diſciples, Ioh. 13.14.15. that if he their Lord and Maiſter had waſhed their feete, ſo ought they to waſh one anothers feete, and to be ſeruiceable one to another in the duties of louelove, and that in the meaneſt and baſeſt office, to the waſhing of the feete one of another: and he ſubioynes, For I hauehave giuen you an example, that ye ſhould do euen as I hauehave done to you. And thus we find that we are ſtirred vp to forgiue our brethren, hauing matter of quarrell and of iuſt complaint againſt them for ſome iniurie offered or done by them, as Chriſt hath forgiuen vsus. Coloſſ. 3.13. Forgiuing one another if any hauehave a quarell to another; euen as Chriſt forgaue you, euen ſo do ye. I might inſtance in many other particulars wherein we are ſtirred vp to be like to Chriſt, and to be conformed to the image of Chriſt, and to imitate him in holineſſe.Wherein we are not to imitate Chriſt. Indeed we are dot to imitate Chriſt in the works proper to his Godhead, as in working miracles, and the like, nor in the workes of his mediation, as in the worke of redemption, and in ſatiſfying for ſinne, and ſuch like: but in the works of godlineſſe,Wherein we are to imitate him. ſanctification and holineſſe, therein we are ſtirred vp to imitate Chriſt, and to be like to him; yea therein we are to labour to reſemble him as much as is poſſible, yea to be pure as he is pure, as ſaith S. Iohn, 1. Ioh. 3.3. Euerie one that hath this hope: as if he had ſaid, Euerie one that hopes and lookes, on good ground, to be like to Chriſt in glorie, muſt labour to be like to him in holineſſe and puritie: whereby Saint Iohn confirmes the truth of the point in hand, that thoſe whom God hath fore-appointed to be like to his Sonne in heauenly glorie, he hath alſo appointed them to be like to his Sonne in a meaſure of true holineſſe; and they muſt in their meaſure be pure as he is pure, and holy as he is holy, before they come to be like to him in glorie. And the reaſons of it are theſe.
Firſt, as the Lord hath appointed his choſen to end their Reaſon 1 glorification in heauen, ſo hath he alſo appointed them to go on in the way that leades and brings to it, and that is the way of holineſſe and ſanctification.
Againe, ſuch as come to be partakers of Chriſt his glorie Reaſon 2 in heauen, are firſt by the Lords owne order made fit for it in this life, not onelyonly by a reall imputation of Chriſt his righteouſneſſe to their iuſtification, but alſo by their meaſure of inherent holineſſe and ſanctification. And therefore doubtleſſe thoſe whom God hath fore-appointed to be like to his Son in heauenly glorie, he hath alſo appointed them to be like to his Sonne in a meaſure of true holineſſe: and all that ſhall be like to Chriſt in glorie, they muſt by the Lords appointment be firſt like to him in a meaſure of true holineſſe. Ʋſe 1
Now for the vſe of this, let vsus take notice of this truth, and on this ground learne to take heed we deceiue not our ſelues.They deceiue themſelues who thinke they ſhall go to heauen, & yet re not like to Chriſt in the leaſt meaſure of holineſſe. Thouſands in the world hauehave this conceit, that they ſhall go to heauen, and that they ſhall partake with Chriſt in glorie, and yet they are not like to Chriſt in the leaſt meaſure of holineſſe; they are filthie, and they are openly prophane, their hearts and liues are ſoyled with many foule and abhominable ſinnes, and they beare the expreſſe image of the diuell, and they are like to him: poore ſoules they deceiue themſelues. And take thou heed of this deceiuing thy ſelfe, whoſoeuer thou art, Art thou one that haſt no dramme of holineſſe in thee? Art thou filthie and prophane? Yea is it ſo with thee that whatſoeuer is holy thou doſt hate and loath it, and thou canſt not abide it, no not in others? Doſt thou belch out thy venome againſt others who deſire and endeuour to be holy? And doſt thou ſay they will be hanged, and they will all go to the diuell? Surely thy caſe is fearefull, and it ſeales vp to thee this fearefull concluſion, that thou art not onelyonly a child of wrath, as all are by nature, but that thou art a child of perdition, and that God neuer appointed thee to be like to Chriſt in the glorie of heauen. Doſt thou liue as a limbe of the diuell, and beate the expreſſe image of the diuell, and doſt thou thinke that thou ſhalt be like to Chriſt in glorie? Doſt thou thinke that thy bodie which thou makeſt an inſtrument of whoredome, of drunkenneſſe, and ſetteſt out in pride and vanitie, ſhall be made like to the glorious bodie of the Lord Ieſus? No, no, if grace to amend thy life be not granted to thee, aſſuredly God neuer appointed thee to life and ſaluation. Thou muſt be like to Chriſt the Sonne of God in holineſſe, or elſe neuer looke thou to be like him in glorie: yea know it for a certaine truth, thou muſt be more then ciuilly honeſt. Dare any man ſay that Chriſt was no more but ciuilly honeſt? if he do, he blaſphemes. And therefore thinke not that thy ciuill honeſtie will carrie thee vp to heauen, and that thou being onelyonly ciuilly honeſt ſhalt one day be like to Chriſt in glorie: no, no, thou muſt in ſome meaſure be pure as Chriſt is pure, and holy as he is holy, or elſe neuer looke thou to come where he is to the glorie of heauen: and ſo for a ſecond vſe.
Ʋſe 2 What a precious thing then is true holineſſe, and what an excellent thing is conformitie to Chriſt in a meaſure of true holineſſe? Why, ſurely it is ſo precious and ſo excellent,What a precious thing true holineſſe is. as it makes a man or woman able to reade their owne names written in heauen, which may yeeld them matter of reioycing, as Chriſt tels vsus, Luke 10.20. Let then the world mocke and ſcoffe at holineſſe & puritie, but let vsus make precious account of it, and eſteeme it better worth then all things in the world, and labour after it: true holineſſe and conformitie to Chriſt will make vsus able to ſee our ſelues in the number of thoſe whom God hath from euerlaſting appointed to be like to his owne Sonne in heauenly glorie; and finding it in our ſelues, it will giuegive …s matter of ioy vnspeakable and glorious, as 1. Pet. 1.8. and therefore let vsus make precious reckoning of it, and labour for it aboue all things in the world: and ſo I paſſe from that.
Now in the ſecond place, in that the Apoſtle ſaith, thoſe which God knew before, he predeſtinated them to be made like to the image of his Sonne, that is, as before we ſhewed, in this life, like to him in holy actions, and in holy ſufferings, we may further gather this point. Doct. 4
That thoſe whom God hath afore appointed to be like to his Sonne in heauenly glorie,All that ſhall partake with Chriſt in glorie muſt alſo be partakers of his ſufferings. he hath alſo appointed them to be like to his Sonne in a meaſure of ſuffering. All that ſhall partake with Chriſt in glorie, they muſt alſo be partakers of his ſufferings, as the Apoſtle ſpeakes, 1. Pet. 4.13. and they muſt drinke of the cup that Chriſt dranke of, as he told the ſonnes of Zebedeus, Iames and Iohn, Mar. 10.39. Mat. 16.24. the Lord Ieſus ſaith, If any will follow me, let him forſake himſelfe, and take vp his croſſe and follow me. Acts 14.22. Paul and Barnabas exhorted the diſciples to continue in the faith, affirming that through many afflictions we must enter into the kingdome of God. And to this purpoſe we might bring many other teſtimonies c…irming this truth, that all that ſhall partake with Chriſt in glorie, they muſt alſo partake with him in ſuffering: and there is reaſon for it.
The croſſe and ſuffering was the way by which Chriſt himſelfe was to go to his glorie in heauen, as he ſaith, Reaſon. Luke 24. 26. Ought not Chriſt to hauehave ſuffered theſe things, and to enter into his glorie? and he was neceſſarily bound, firſt to ſuffer, and then to enter into his glorie; and therefore doubtleſſe the members of Chriſt muſt be like and conformable to Chriſt their head, and they muſt go to glorie in heauen by the ſame way that he hath gone before them: and whoſoeuer lookes to partake with Chriſt in glorie, muſt firſt looke to partake with him in a meaſure of ſuffering.
Vſe 1 And for the vſe, I will be briefe in it, we ſtood on it at large verſe 17. And firſt this truth diſcouers, that they deceiue themſelues who thinke they ſhall go to heauen without troubles, trials, croſſes, and afflictions:They are deceiued who thinke they ſhall go to heauen without trials, croſſes, and afflictions. we muſt make reckoning of the croſſe, and make account to meete with afflictions in the way to heauen, and we muſt go by the croſſe to the crowne of life and glorie in heauen. And if we look to weare the crowne of glorie with Chriſt in heauen, we muſt in one kind or other weare the crowne of thornes with him, and ſuffer with him here on earth.
Vſe 2 Againe in the ſecond place, it may be matter of great comfort to Gods children, to conſider that in their ſufferings they are conformable to Chriſt,Comfort to Gods children that they are conformable to Chriſt in their ſufferings. and that therein they are like the Sonne of God, as one ſaith well, God hath many ſonnes, and one onelyonly Sonne without ſinne, yet was not that Sonne without the croſſe. The Sonne of God came into the world and liued in the world without ſinne, but he got not out of the world without the croſſe: and ſhall we then who are ſinfull thinke much of the croſſe, we are herein no otherwiſe dealt withall then the Lord dealt with his owne Sonne, we are herein like to the Sonne of God: and the conſideration of that may cheare vp our hearts, and yeeld vsus much comfort. Art thou then who art a child of God poore? remember Chriſt was ſo, he had not whereon to reſt his head. Do men deale deſpitefully with thee? call to mind how the Lord Ieſus was dealt withall, how he was reuiled, mocked, buffeted, ſpit on, and many wayes hardly dealt withall. Art thou troubled in mind and conſcience? conſider that the ſoule of the Lord Ieſus was heauie to the death. And ſo in all thy trials and afflictions, thou ſuffering them with patience, and bearing them as they ought to be borne, remember that thou art therein conformable to Chriſt the Sonne of God, and like to him, and that may miniſter matter of great comfort to thee. For aſſuredly, as thou art like to the Sonne of God in ſuffering, ſo ſhalt thou one day be like to him in the glorie of heauen: and that may be a matter of great comfort to thee.
There is yet ſomething further to be gathered from theſe words, To be made like to the image of his Sonne. It is not to be paſſed by without obſeruation, that the Apoſtle ſaith, thoſe which he knew before, he alſo predeſtinate to be made like to the image of his Sonne, or conformable to Chriſt his Son, that is, in this life in holineſſe, and alſo in ſuffering: we are to marke it, The Apoſtle ſaith not, Note.equall to the image of Chriſt the Sonne of God, but like to his image, both in holineſſe and in ſuffering: whence we might ſtand to ſhew, that the conformitie of Gods children to Chriſt in holineſſe in this life, is not in full and abſolute perfection, equall to the holineſſe of Chriſt, but it is onelyonly in ſimilitude and likeneſſe, they are truly pure as Chriſt is pure, & they are truly holy as Chriſt, in ſome meaſure, not in full perfection: but I paſſe by that, we hauehave had occaſion often to ſpeake of it, and onelyonly note we hence thus much.
That howſoeuer Gods children are like to Chriſt the Doct. 4 Sonne of God in ſuffering,The ſufferings of Gods children though they be exceeding ſharpe, bitter, and painfull, yet are they not equall to the ſufferings of Chriſt. and they muſt be like to him in ſuffering in this world, yet they are are not equall to him in ſuffering. The ſufferings of Gods children though they be exceeding ſharpe, and bitter, and pain…ull, yet are they not equall to the ſufferings of Chriſt: all the paines that Gods children endure, be they neuer ſo grieuous, are but as a dram in reſpect of the infinite waight of paine that Chriſt endured: and for this we hauehave further plaine teſtimonie of Scripture. Iſai. 53.5. 6.7. the Prophet tels vsus, that Chriſt was wounded, and broken, and that the Lord layd on him the iniquitie of vsus all, euen that which the ſinnes of all Gods choſen had deſerued: yea he ſaith verſe 10. That the Lord would breake him: and we find that the Euangeliſts ſet out the greatneſſe & bitterneſſe of Chriſt his ſufferings by many weightie circumſtances, as that he was ſorrowfull and grieuouſly troubled, That his ſoule was heauie euen vntounto death, Math. 26.37.38. That his cries were ſtrong, and that he fell on his face and prayed, O Father if it be poſſible, let this cup paſſe from me, verſe 39. That his agonie was ſo great, That bloud for ſweat burst out of his bodie, and that an Angell was ſent to comfort him, Luke 22.43.44. That his complaint on the croſſe was, My God, my God, why haſt thou forſaken me! Math. 27.46. All which do make plaine, that Chriſt endured more grieuous paines then euer did any. And that the ſufferings of Gods children, though they be martyred, and though their ſufferings be exceeding ſharpe and bitter, yet are they not equall to the ſufferings of Chriſt. And there be reaſons to leade vsus thus to conceiue, as firſt this.
Reaſon 1 The Lord powred out on Chriſt the whole curſe of the Law due to the ſinnes of all his choſen, as the Apoſtle ſaith, Galat. 3.13. He was made a curſe for vsus: but from the afflictions and ſufferings of Gods children, the venome and bitterneſſe of the curfe is remoued and taken away, in that Chriſt was made a curſe for them.
Reaſon 2 And againe, the Lord doth euer moſt wiſely meaſure out afflictions and ſufferings, according to the ſtrength of thoſe that lie vnderunder them, as he ſaith by the Prophet Iſai. 57.16. He will not alwaies be wroth, for the Spirit ſhould faile before him, and he hath made the breath, and he doth proportion them to the end of their afflictions. Now we muſt needs grant that Chriſt his ſtrengrh did farre exceed the ſtrength of any child of God, yea of all Gods children, he being God and man in one perſon, and the end of his ſuffering was ſatisfaction for ſinne, as we hauehave it in the place before cited, Iſai. 53.5. He was wounded for our tranſgreſſious, he was broken for our iniquities, the chaſtiſement of our peace was vponupon him, and with his ſtripes are we healed: but the end of the ſufferings of Gods children is onelyonly correction, or triall, or witneſſe-bearing to the truth of God, and ſuch like. And therefore doubtleſſe howſoeuer Gods children are like to Chriſt the Sonne of God, and they muſt be like to him in ſuffering, yet are they not equall with him in ſuffering; and though their ſufferings be exceeding ſharpe and bitter, yet are they not equall or comparable to the ſufferings of Chriſt. And for vſe.
Firſt on this ground of truth, let eueryevery child of God learne Ʋſe 1 when he lies vnderunder the hand of God in any affliction, to be led from thence to conſider what Chriſt hath ſuffered for him.When a child of God is in any affliction he is then to conſider what Chriſt hath ſuffered for him. When thou findeſt a little torment, and a little paine in the leaſt part of thy body exceeding bitter, and ſharpe, and painefull, oh conſider then with thy ſelfe what bitterneſſe was in the whole ſufferings of Chriſt: Chriſt drunke the full cup of the bitterneſſe of Gods wrath, and thou doſt but onelyonly ſip and taſte of it, ot rather indeed not ſo much as taſte of it; the cup is ſugred and ſweetened to thee by the bitter ſufferings of Chriſt. Doſt thou feele the paine of the gout, ſtone, tooth-ach, or the like grinding and griping paine to be ſo grieuous to thee, as to be eaſed of that paine thou couldeſt with all thine heart wiſh thy ſelfe out of the world? let that paine leade thee to conſider the infinite paine and torment of Chriſt his ſufferings, and what he hath ſuffered for thee and for thy redemption, let it leade thee to conſider of thy ſinnes, that were the cauſe of the ſufferings of Chriſt. When thou lieſt vnderunder any grieuous paine and torment, thinke thus with thy ſelfe: Surely that which I endure or can endure is nothing to that which the Lord Ieſus endured, and that for my ſins, and thereby be ſtirred vp to take heed of ſinne and to auoyd it: thinke thus with thy ſelfe, ſh…ll I by my ſinnes pierce Chriſt his ſides againe, for indeed by thoſe ſinnes thou doſt as much as in thee is, put new paſſions on the Lord Ieſus, and pierce his ſides againe, and euen adde torments to him that ſhed his bloud for thee, and ſuffered the extremitie of Gods wrath for thee, and that is moſt vile and monſtrous. When therefore thou art vnderunder any grieuous paine, let it leade thee to remember the bitter paſſion of the Lord Ieſus, and withall remember that thy ſinnes were ſome cauſe of the bitterneſſe of his painfull paſſion, yea that by thy ſinnes thou doſt as it were put new paſſions on him, and let that teach thee to make conſcience of eueryevery ſinne, both in thought, word, and deed.
Ʋſe 2 Againe, is it ſo that the ſufferings of Gods children, though they be ſharpe and bitter,The fault of thoſe who in time of great affliction breake out & ſay, neuer any ſuffered that which they endure, diſcouered. yet are they not equall to the ſufferings of Chriſt? Surely then the conſideration of this may checke that thought that ſometimes ariſeth in the hearts of ſome in the time of their great afflictions: ſometimes it breaketh out of their mouthes, neuer was any in like caſe that they are in, neuer was any ſo grieuouſly afflicted as they are; it is thus ſometimes with Gods owne children. The Church, Lamen. 1.12. cries out, Behold and ſee if there be any ſorrow like vntounto my ſorrow. Now if ſuch a thought ariſe in thine heart in the time of thy great and grieuous afflictions, learne to checke it by calling to mind the bitter paſſion of the Lord Ieſus, and remember that the paine thou endureſt is but as a dramme in compariſon of the infinite waight of paine that Chriſt endured, Obiect. and as nothing to the bitterneſſe of his ſuffering. But it may be thou wilt ſay, Satan being readie to ſuggeſt it to thee, my ſufferings are nothing in compariſon of the ſufferings of Chriſt, but am I or any one liuing, being but a meere man, able to endure that which Chriſt endured, he being God and man? It is true indeed, Anſw. thou art not able to beare what Chriſt endured, but withall remember what was before deliuered, that the Lord doth therefore meaſure out thy afflictions accordingly proportionable to thy ſtrength; and remember alſo that that which makes thy ſufferings bitter indeed, namely the curſe, that is remoued from thee thou being in Chriſt. And if thou further ſay, Obiect. Yea but neuer was any member of Chriſt ſo grieuouſly afflicted as I am. Anſw. Thou art therein alſo deceiued, for without queſtion thoſe eminent men, Abraham, Iob, Daniel, Dauid, and others whoſe ſufferings the holy Ghoſt makes exemplarie, were farre more grieuouſly afflicted then thou art, they were endued with greater ſtrēgth to beare afflictions then thou art, & therefore doubtleſſe their prayers and afflictions were greater then thine, and thou art not tryed like one of them. And therefore lay aſide ſuch reaſonings, they are but reaſonings of the fleſh, they are but thoughts ariſing from thine owne corruption, when thou thinkeſt that neuer was any ſo afflicted, or ſo tormented as thou art, and learne to caſt them out of thine heart.
There is yet one thing further offered from theſe words: Made like to the image of his Sonne. In that the Apoſtle ſaith, Thoſe which God knew before, he alſo predeſtinate to be made like to the image of his Sonne: the words being vnderſtood as before we hauehave ſhewed, we are further giuen to vnderſtand thus much.
That Gods choſen ſhall one day be conformed and made Doct. 5 like to the Lord Ieſus in heauenly glorie:Gods choſen ſhall one day be made like the Lord Ieſus in heauenly glorie. they ſhall one day, namely at the day of iudgement, in their meaſure, be glorious as Chriſt is glorious, in their bodies, and in their ſoules: their bodies ſhall then ſhine in brightneſſe and glorie, like to the glorious body of Chriſt, and their ſoules ſhall then be inueſted with glorie like the bleſſed ſoule of Chriſt. Philip. 3.21. the Apoſtle ſpeaking of himſelfe, and of other true beleeuers ſaith, Chriſt ſhall one day change our vile bodie, and faſhion it like to his glorious bodie. And Reuel. 19.8. it is ſaid, the bride, that is, the Church, ſhall be arrayed with pure fine linnen, and ſhining, ſhe ſhall hauehave a moſt pure and glorious veſture put on her. Math. 13.43. Chriſt himſelfe ſaith, that at the end, The iuſt ſhall ſhine as the Sunne in the kingdome of their Father. Coloſ. 3.4. the Apoſtle ſaith, When Chriſt which is our life ſhall appeare, then ſhall ye alſo appeare with him in glorie. And 1. Iohn 3.2. We know (ſaith Saint Iohn) that when he ſhall appeare, we ſhall be like him. All theſe teſtimonies do euidence and confirme this truth, that Gods choſen ſhall one day, namely at the day of iudgement, be made like to the Lord Ieſus in heauenly glorie, and ſhall then be glorious as Chriſt is glorious, in their bodies and in their ſoules. Reaſon. And indeed it cannot be otherwiſe, it is the vnchangeable purpoſe of God it ſhould be ſo and the Lord Ieſus hath made it knowne in that excellent prayer of his, recorded Iohn 17.24. that it is his will it ſhould be ſo, Father I will that they which thou haſt giuen me be with me, euen where I am, that they may behold my glorie which thou haſt giuen me. It is his will that all his members ſhould be with him where he is, and be partakers of his glorie. If any aske what that glorie ſhall be, I muſt anſwer: If I had the tongue of men and Angels I am not able to expreſſe it: the Apoſtle expreſſeth it in very waightie but yet in generall termes, 2. Cor. 4.17. A moſt excellent and an eternall waight of glorie. And for the vſe briefly.
Vſe 1 What an excellent comfort is this to as many as find themſelues in the number of Gods choſen?Comfort to as many as find themſelues in the number of Gods choſen. no ſooner ſhall Chriſt appeare from heauen in his glorie, but they ſhall alſo be made moſt glorious, euen like to Chriſt in glorie both in their bodies and in their ſoules. What though it be ſo then that thou who art a child of God, art now contemned and deſpiſed in the world, and thou art held baſe in the world, and the proud rufflers of the world looke bigge on thee, and hold thee not worthie to beare their ſhoes? Care not for it, remember this to thy comfort, a day will come when thou ſhalt be honoured before men and Angels, and ſhalt be made like to the Lord Ieſus in heauenly glorie, and in heauen be glorious as he is glorious, in thy bodie and in thy ſoule. Yea know it for a certaine truth, it is as poſſible that Chriſt himſelfe ſhould not be glorious, as that thou ſhouldſt not be like him in glorie at his appearance: and what an excellent comfort may that be to thee?
Vſe 2 And for a ſecond vſe: How ought this to affect the hearts of all that find themſelues in the number of Gods children, and to poſſeſſe their ſoules with a longing deſire after the coming of the Lord Ieſus to iudgement?They who find themſelues in the number of Gods childrē ought earneſtly to deſire the coming of Chriſt to iudgement Surely the conſideration ought to ſtir them vp to deſire that the Lord Ieſus would now breake the heauens, and that they might now ſee him comming in the clouds. No ſooner ſhall he appeare in his glorie, but they ſhall be like him in glorie, in their bodies and in their ſoules. Indeed if the glorie we looke for (we being the children of God) were either vncertaine, or certaine glorie, but ſmall, it might be but a ſmall inducement to long after it, but ſeeing it is as ſure that we ſhall be glorious in our bodies and in our ſoules, as Chriſt the God of glory is glorious, how ſhall not this quicken and ſtirre vp our hearts, and fill our hearts with an earneſt longing for the appearance of the Lord Ieſus.
Come we now to the ſecond generall thing layed before vsus in this verſe, namely, the limitation of the conformitie to the image of Chriſt the Sonne of God, in the laſt words of the verſe: That he might be the firſt borne among many brethren. The meaning of which words I ſhewed before to be this; that thoſe which God knew before, he alſo predeſtinate, to be made like to the image of his Sonne, in holineſſe, in ſuffering, and in full and perfect heauenly glorie: yet ſo, as that Chriſt his Sonne might be as the firſt borne, and might hauehave preferment and preheminence in holineſſe and in ſuffering, and alſo in glorie among thoſe that are the ſonnes of God by adoption, who in that regard are his brethren, and are many being conſidered by themſelues. Now in that the Apoſtle giues to Chriſt the Sonne of God prioritie, preferment, and preheminence, in holineſſe, in ſuffering, and in the glorie of heauen: and ſaith, he is as the firſt borne among many brethren, we may eaſily ſee.
That Chriſt Ieſus the Sonne of God is to be preferred in Doct. 6 honour and dignitie before all his members,Chriſt Ieſus is to be preferred before all his members in honour & dignitie. both in heauen and in earth, and he is to hauehave preheminence aboue them in all things, as the Apoſtle ſaith in expreſſe termes, Coloſſ. 1.18. He is the head of the bodie of the Church, he is the beginning and the firſt borne of the dead, that in all things he might hauehave the preheminence: for indeed, in him dwels all fulneſſe, as the Apoſtle there ſubioynes, verſe 19. both the fulneſſe of the Godhead bodily, as we hauehave it, Col. 2.9. and the fulneſſe of grace and truth, as it is, Ioh. 1.14. And as the Apoſtle ſaith, Epheſ. 1.20.21. He is exalted to the right hand of God in heauen, and ſet farre aboue all principalitie, and power, and might, and domination, and euerie name that is named, not in this world onelyonly, but alſo in that that is to come. The Lord Ieſus as man is exalted aboue euerie creature in heauen and earth: his manhood being perſonally vnited to his Godhead, it is fit that he ſhould hauehave the prerogatiue and preheminence aboue all things; and therefore he is to be preferred in honour and dignitie before all his members both in heauen and earth, and to hauehave preheminence aboue them in all things, which I note in a word: and for the vſe.
Vſe. It may diſcouer who they be that teach true and ſound doctrine touching the Lord Ieſus,Who they be that teach true and ſound doctrine touching the Lord Ieſus. 1. Cor. 1.24. 1. Cor. 2.2. namely, thoſe who in their doctrine giuegive Chriſt his due honour, and giuegive him preheminence in all things. The whole doctrine of the Apoſtle Paul runs on Chriſt, and is as a goodly building ſet on Chriſt the foundation, as himſelfe ſpeakes, 1. Corinth. 3.11. And no man more aduanced the glorie of Chriſt then he did. 1. Corinth. 1.24. We preach Chriſt the power of God, and the wiſedome of God. And Chap 2.2. I eſteemed to know nothing among you ſaue Ieſus Chriſt, and him crucified. And almoſt in euerie line of his Epiſtles he runs on the name of Chriſt, and on the aduancement of his glorie. And doubtleſſe they teach Chriſt truly and ſoundly, who thus in their doctrine giuegive him his due honour. And it is a ſpeciall note by which we may diſcerne who they be that expound the writings of the Apoſtles aright, & deriue doctrines from thence agreeable to the meaning of the holy Ghoſt, namely, they who with the Apoſtle preach Chriſt with all due reſpect of his glorie in the worke of redemption and ſaluation, and without any impeachmennt or derogation from him, in regard of his Kingly, Prieſtly, and Propheticall office, and they that teach Chriſt in all things to hauehave preheminence. And if by this note we examine the doctrine of Poperie, it will eaſily be found to be rotten and vnſound. How do they impeach the honour of Chriſt, and rob him of his glorie, and derogate from him in regard of his Kingly, Prieſtly, and Protheticall office? I might ſhew it in diuers particulars: to inſtance but in one; what a monſtrous derogation is it to the honour of Chriſt, in that they equalize the Saints departed with him, and make them their mediatours betweene God & themſelues, yea they blaſphemouſly call the virgin Marie Mediatrix, the mother of grace and fountaine of merciemercy, and ſay, that ſhe is placed in the throne with God the Father, and that ſhe may command Chriſt her Sonne. Thus monſtrous and blaſphemous are they in their doctrine: and thus do they groſly derogate from the glorie of Chriſt, now aduanced to the higheſt heauens, and preferred in glorie aboue all his members. And therefore their doctrine is vnſound, erronious, and damnable., and we are ſo to hold it, and to renounce it.
Now further, in that the Apoſtle here ſaith, that Chriſt the Sonne of God is as the firſt borne among many brethren, that is, among thoſe that are the ſonnes of God by adoption, who are many being conſidered by themſelues, we are giuen to vnderſtand thus much.
That all true beleeuers, all ſuch as truly beleeue in Chriſt, Doct. 7 they are brethren to Chriſt:All true beleeuers are brethren to Chriſt. and there is that relation betweene Chriſt and all true beleeuers, that there is betweene the elder brother or firſt borne brother, and the yonger brethren. Chriſt is the firſt borne or elder brother, and all true beleeuers are as yonger brethren to him. And this Chriſt himſelfe affirmes, Ioh. 20.17.Ioh. 20.17. ſaith he to Marie, Go to my brethren, and ſay to them I aſcend to my Father and to your Father, and to my God and to your God. And Matth. 12.49.…0. when one told Chriſt that his mother & his brethren ſtood without deſiring to ſpeak with him, the text ſaith, He ſtretched forth his hand toward his diſciples and ſaid, Behold my mother & my brethren, for whoſoeuer ſhall do my Fathers will which is in heauen, the ſame is my brother, my ſiſter, and mother. As if he had ſaid, Whoſoeuer they be that truly beleeue in me, and ſhew forth the power of their faith in holy obedience to the will of my Father, they are my brethren, and ſiſters, and mother. And we find, Mat. 25.40. it is ſaid, that Chriſt ſhall ſay at the day of iudgement to them on his right hand, In as much as they did good to the leaſt of his brethren, they did it to him: accounting true beleeuers to whom any good is done, as his brethren. And Hebr. 2.11. it is ſaid, He is not aſhamed to call them brethren. And Pſal. 22.22. it is thus prophecied and foretold of Chriſt, I will declare thy name to my brethren. It is a cleare point often made knowne to vsus in the Scripture, that all true beleeuers are brethren to Chriſt, and that there is that neare relation betweene Chriſt and all true beleeuers, that there is betweene the elder brother and the yonger brethren. But yet know, that we miſtake ſtake not the matter, that the brotherhood that is betweene Chriſt and tine beleeuers is not carnall, it is not in regard of the fleſh: though the Sonne of God tooke fleſh on him, and affirmed our nature into vnitie of perſon with his Godhead, and in that reſpect became like to vsus in all things, ſinne onelyonly excepted, yet is it not in reſpect of fleſh and bloud that true beleeuers are brethren to Chriſt, for then were euerie man in the world brother to Chriſt, but the brotherhood that is betweene Chriſt and true beleeuers is a ſpirituall brotherhood: and the ground of itWhat the brotherhood betweene Chriſt & true beleeuers is, & the ground of it. is the ſpirituall vnion with Chriſt, & new birth, in that true beleeuers are vnited to Chriſt by the bond of the ſame Spirit, and in that they are borne of God, as 1. Ioh. 4.1. in that they are begotten againe by the immortall ſeed of the word, and by the worke of the holy Spirit of God, as we hauehave it, Ioh. 1.12.13. As many as receiued him to them he gaue power to be the ſonnes of God, euen to them that beleeue in his name, which are borne, not of bloud, nor of the will of the fleſh, nor of the wi…l of man, but of God: and in that reſpect are true beleeuers brethren to Chriſt, and there is that neare relation betweene Chriſt and al true beleeuers, that there is betweene the elder brother and the yonger brethren.
Ʋſe 1 And for vſe, firſt on this ground of truth, let euerie true beleeuer take notice of his honour & dignitie,True beleeuers are to take notice of their honour and dignitie. his honour is exceeding great: in that he is a true beleeuer he is brother to the Sonne of God the great Lord of heauen and earth, which is a greater honour to him then if he were brother to the greateſt Monarch in the world. And take thou notice of it, thou that art a true beleeuer, learne thou to ſtand on thine honour, and ſhrinke not from it for any diſgrace that can be caſt on thee in the world: for indeed it is the fault of ſome that would be held to be true beleeuers and of the brotherhood of Chriſt, to pull backe and to ſhrinke when it is ſaid to them in deriſion, you are one of the brotherhood. Oh conſider with thy ſelfe, if thou be an holy brother indeed, the Lord Ieſus, the great Lord of heauen and earth is thine elder brother, and thou art brother to him, and thou haſt no cauſe to be aſhamed of thy brotherhood: no, no, thou haſt cauſe to boaſt of it with an holy boaſting, and to profeſſe it openly to the face of the proudeſt, that thou art one of them that they in ſcorne and deriſion call holy brethren, and that in that reſpect thou haſt the Lord Ieſus for thine elder brother; and withall remember the words of Chriſt himſelfe, Mark. 8.38. If thou be aſhamed of him and of his words, euen to be accounted a profeſſor of the name and Gospell of Chriſt, and that in the middeſt of the rout of the wicked and prophane, he will be aſhamed of thee when he comes in the glorie of his Father with the holy Angels.
Againe, for a ſecond vſe: is it ſo that all true beleeuers are Ʋſe 2 brethren to Chriſt, and there is that relation betweene him and them, that there is betweene the elder brother and the yonger brethren? How then dareſt thou, whoſoeuer thou art, offer the leaſt wrong, or leaſt indignitie or diſgrace to any true beleeuer?Terrour to ſuch as offer the leaſt wrong, indignitie, or diſgrace to any true beleeuer. How dareſt thou mocke and ſcoffe, or any way abuſe the pooreſt member of Chriſt? Conſider with thy ſelfe, he hath a brother that will take his part, and he is one able to right his wrong. We know that naturall brethren though they ſometimes iarre among themſelues, yet they will take one anothers part againſt a common enemie, ſo that wrong one and wrong all: and doſt thou thinke that the Lord Ieſus will not take the part of his brethren whom he loues dearely, and that with an euerlaſting louelove? Yes aſſuredly he will, and therefore doſt thou wrong any true beleeuer, yea doſt to turne his glorie into ſhame? as Dauid ſpeakes, Pſal. 4.2. Doſt thou caſt that on him as a diſgrace, which indeed is his greateſt honour, that he is an holy brother, and one of the holy brotherhood? Aſſure thy ſelfe, the Lord Ieſus his elder brother takes notice of it, and he will not ſuffer it, he will one day (if thou perſiſt in thy wicked courſe) bring ſhame on thee, and couer thy face with ſhame before men and Angels, and will bring vtter confuſion on thy ſoule. And therefore be warned to take heed how thou doſt offer the leaſt wrong or the leaſt diſgrace to any true beleeuer. Ʋſe 3
Laſt of all: is it ſo that all true beleeuers are brethren to Chriſt, and there is that relation betweene him and them,Comfort for poor deſpiſed and diſtreſſed members of Chriſt. that there is betweene the elder brother and the yonger brethren? Then here is matter of great comfort for thee that art a poore deſpiſed and diſtreſſed child of God, cheare vp thy ſelfe in this, thou art brother to the Sonne of God the Lord Ieſus, and aſſure thy ſelfe he will acknowledge thee ſo to be, euen his deare beloued brother in thy greateſt diſtreſſe. It is not thy affliction that can diuide betweene him and thee, and make him hide his face from thee, he will not be aſhamed to call thee brother when thou art plonged into the deepeſt diſtreſſe. He is not like the proud people of the world, who will know one in a gay coate and high place, but in baſeneſſe and pouertie will not vouchſafe to looke on him, though he be neare to them in bloud and kindred, yea their owne brother. It is not ſo with the Lord Ieſus, when thou art in the pooreſt plight, when thy backe is bare for want of clothing, thy face leane and quite altered with briniſh teares that hauehave made furrowes in it, when thou hangeſt downe thy head, yea when all thy bones are diſiointed by the racking tortures of the cruell tormentors; then will the Lord Ieſus know thee, and graciouſly acknowledge thee for his deare beloued brother, and deale with thee as a kind and louing brother, euen euerie way do thee good, yea do thee good to thine euerlaſting comfort: and that may be a matter of great comfort to thee.
There be yet ſome things further offered from theſe words, That he might be the firſt borne among many brethren. And in the next place, in that ſuch as are the ſonnes of God by adoption, are here ſtyled by the name of brethren, we may eaſily ſee, that this is a title that belongs to all true beleeuers, that they are brethren: and the point hence further offered is this.
Doct. 8 That all true beleeuers are brethren.All true beleeuers are brethren. All that truly beleeue in Chriſt are in as neare relation one to another as naturall brethren: they are not onelyonly brethren to Chriſt, but they are alſo brethren one to another. So ſaith Chriſt himſelfe, Matth. 23.8. ſpeaking to his diſciples, ſaith he, All ye are brethren. And it is an vſuall thing with the Apoſtles in their writings to ſtyle true beleeuers by the name and title of brethren. Rom. 1.13. Now my brethren, I would that ye ſhould not be ignorant. And Chap. 7.1. Know ye not brethren. Chap. 10.1. Brethren, my hearts deſire, &c. And ſo in many places of his Epiſtles. Coloſſ. 4.15. ſaith the Apoſtle, Salute the brethren which are of Laodicea. It were eaſie to adde many other places where true beleeuers are ſtyled by the name and title of brethren, plainly ſhewing that they are as brethren one to another, and are in as neare relation one to another as naturall brethren, yea true beleeuers ſtand in a more neare relation one to another then naturall brethren do: for why, the reaſon and ground of it is this.
They are knit together into one bodie by the bond of the Spirit, as the Apoſtle ſaith, 1. Corinth. 12.13. Reaſon. By one Spirit we are all baptized into one bodie. By the Spirit men are more nearly conioyned then they are or can be by nature; by the Spirit they are made members of one myſticall bodie, yea members one of another, as the Apoſtle ſaith in expreſſe words, Rom. 12.5. We being many are one bodie in Chriſt, and euerie one one anothers members. And therefore doubtleſſe all true beleeuers are as brethren one to another, and in as neare relation one to another as brethren, or rather indeed in a nearer relation one to another then naturall brethren.
And for the vſe, firſt on this ground of truth, all true beleeuers Vſe 1 muſt learne to be affected one to another, and to louelove one another as brethren,All true beleeuers muſt be affected one to another as brethren. euen to louelove one another heartily and mutually, for ſo do naturall brethren, vnleſſe they degenerate and grow out of kind. And ſo it was euer held odious amongſt the very heathen, and a growing out of kind for men in nature nearely conioyned, to be farre diſioyned one from another in affection: and much more odious is it for ſuch as are conioyned by the bond of the ſame Spirit to be diſioyned one from another in inward affection of the heart. It is an vſuall thing in the Scripture to vrge and preſſe louelove vnderunder the name & title of brethren. Abraham vſed it as an argument to quiet matters, and to end all ſtrife betweene him & Lot, Gen. 13.8. I pray thee let there be no ſtrife betweene me and thee, neither betweene mine heardmen and thine heardmen, for we are brethren. Moſes vſed no other argument to accord two Hebrews that were at diſcord, as we hauehave it, Act. 7.26. Sirs, ye are brethren, why do ye wrong one another? And it is the exhortation of the Apoſtle, Rom. 12.10. Be affectioned to louelove one another with brotherly louelove. And 1. Pet. 3.8. LoueLove as brethren. And it is worthie our marking that we find, Gen. 37. when Ioſephs brethren forgot him to be their brother, or at leaſt did not ſo conſider him,Gen. 37.19 20 they ſaid, Behold this dreamer cometh, come therefore let vsus ſlay him, and caſt him into ſome pit, verſe 19.20. but when they conſider him as their brother, then they thinke of a more mild and gentle courſe, and they ſay, Come and let vsus ſell him to the Iſhmeelites, and let not our hands be vponupon him, for he is our brother and our fleſh, verſe 27.Verſe 27. Let then this leſſon ſo often vrged and preſſed in the Scripture, be learned by all of vsus that profeſſe our ſelues true beleeuers,A needfull leſſon to be learned of all true beleeuers. in that reſpect we are brethren; and let vsus learne to be affected one to another, & to louelove one another as brethren: yea let all of vsus that profeſſe fellowſhip & communion of the Spirit, conſider yt we hauehave one God to our Father, one Church to our mother, Chriſt our elder brother, and yt we are begotten of the ſame immortal ſeed, nouriſhed with the ſame milke of the word, drink of the ſame cup, eate of the ſame bread in the Sacrament, and that we all looke for the ſame bleſſed inheritance, and therefore ought to be knit together in the bond of louelove. Yea remember we that brotherly louelove is the badge and cogniſance of Chriſt his diſciples, Ioh. 13.35. By this ſhall all men know that ye are my diſciples, if ye hauehave louelove one to another. Yea conſider we that brotherly louelove is a thing not onelyonly taught by precept, but alſo inwardly taught and implanted in the hearts of all that are partakers of the Spirit of God. Marke what the Apoſtle ſaith, 1. Theſ. 4.9. Touching brotherly louelove ye need not that I write vntounto you, why ſo? for ye are taught of God to louelove one another. As if he had ſaid, as naturall brethren (not degenerate and becomming vnnaturall) are taught by nature to louelove one another, ſo you to whom God hath giuen his holy Spirit, are taught by the Spirit of God to louelove one another. Whence we may reaſon thus with our ſelues: If brotherly louelove be a leſſon taught by the Spirit of God, who then is the teacher of deadly hatred? who puts into any man or woman ſwelling and heart-burning againſt their brerhren? are theſe leſſons taught of Gods Spirit? No, no, he is the God of peace and louelove, and theſe are the teachings of another ſpirit, euen of that ſpirit who is the author of confuſion, and ſower of diſſention among brethren: theſe are the teachings of the diuell himſelfe, and take we heed of them, yea take thou heed whoſoeuer thou art, that thy heart be not eſtranged and drawne away in the affections of it from others in whom thou maiſt diſcerne the image of God, and the true feare of God, becauſe they differ from thee in iudgement and opinion touching matters of circumſtance and Church-gouemment; and let not thine heart vent out the malice of it in bitter words againſt ſuch perſons. How dareſt thou profeſſing the true feare of God, preferre a Preacher that in his teaching derogates from the infinite merit of Chriſt his death, his ſuffering being of infinite merit, becauſe the perſon that ſuffered was both God and man, when it is ſaid that the Church was purchaſed with the bloud of God, Acts 20.28? how dareſt thou preferre ſuch a Preacher before one who is ſound and faithfull in his teaching, becauſe haply he tels thee, and offers to make it good, that in the foure Euangeliſts there is not a word of Church-gouernment? Surely thy hard cenſuring of ſuch a man is either out of thy weakeneſſe of iudgement, or out of the malice of thine heart, or from both; and it is thy ſinne, and take thou notice of it, and learne to be reformed, and labour thou to be knit to all that truly feare God, and beare the image of God in a meaſure of true holineſſe, in the true louelove and affection of thine heart, though they differ from thee in iudgement in matters circumſtantiall. And if thou hauehave not learned this leſſon, ſurely thou art not taught of the Spirit of God. Ʋſe 2
Againe, is it ſo that all true beleeuers are as brethren, and are in as neare relation, and rather nearer then naturall brethren? Surely then they muſt be affected with the miſeries one of another as brethren:True beleeuers muſt be affected with the miſeries one of another as brethren. and when we that profeſſe our ſelues true beleeuers, either ſee or heare of the troubles and afflictions of the Church and people of God, though they be far from vsus, we muſt be touched with a feeling of them, as the afflictions of our brethren. Heb. 13.1. ſaith the author of that Epiſtle, Let brotherly louelove continue: and then he ſubioynes verſe 3. Remember them that are in bonds, as though ye were bound with them: and them that are in affliction, as if ye were alſo afflicted in the body. Thus are we to do, euen when our ſtate is proſperous, then are we to be touched with a feeling of the afflictions and miſeries of the people of God. Excellent and memorable is the example of Nehemiah, Nehem. 1.4. though he for his part was in health, and high place, and in great fauour with the King, yet when he heard of the afflictions and diſtreſſe of Ieruſalem, the text ſaith, He ſate downe and wept, mourned certaine dayes, and he faſted and prayed before the God of heauen. And if we be not thus affected with the troubles and afflictions of the Church and people of God, it is a ſigne we are not of the ſame brotherhood with them: let it be thought on.
One thing remaines yet to be noted: the Apoſtle here ſaith, Chriſt the Sonne of God is the firſt borne among many brethren: whence note we.
That the brethren of Chriſt, namely, true beleeuers, and the Doct. 9 adopted ſonnes and daughters of God, are many, and the number of ſuch as ſhall be ſaued is great,The number is great of ſuch as ſhall be ſaued. 1. King. 19.18 and they are many thouſands, yea many millions that ſhall go to heauen. The anſwer of God to Eliah when he complained that he was left alone, recorded by the Apoſtle, Rom. 11.4. was, that he had reſerued vntounto himſelfe ſeuen thouſand which had not bowed the knee to Baall. Reuel. 7.4. we reade that the number of them that were ſealed of the tribes of the children of Iſraell was an hundred and foure and fortie thouſand. And verſe 9. Iohn ſaith, He beheld, and lo a great multitude which no man could number of all nations, and kindreds, and people, and tongues, ſtood before the throne, and before the Lambe clothed with long white robes, and palmes in their hands.
Reaſon. Now the reaſon of it, that the number of the brethren of Chriſt and of the adopted ſonnes of God is great, and that they are many that ſhall be ſaued, is, becauſe it makes much for the glorie of God, and for the magnifying and ſetting out of the greatneſſe of Gods merciemercy.
Obiection. Chriſt ſaith, Matth. 7.14. The gate is ſtraite, Obiect. and the way narrow that leadeth vntounto life, and few there be that finde it: how then is that true, that the brethren of Chriſt, namely, true beleeuers, and the adopted ſonnes & daughters of God, are many, and the number of ſuch as ſhall be ſaued is great, and they are many thouſands, yea many millions of thouſands that ſhall go to heauen?
The anſwer is. Chriſt here ſpeakes comparatiuely, Anſw. that in compariſon of the wicked they are but few, (and therefore vniuerſalitie or multitude is no good note of the Church,) but ſimply conſidered by themſelues, they are many.
But ſome may ſay, Obiect. It ſeemes then that the merciemercy of God is leſſe then his iuſtice.
No, it is his wonderfull merciemercy that any one is ſaued, Anſw. all hauing ſinned and made themſelues lyable to the wrath of God: and therefore many being ſaued, the merciemercy of God is exceeding abundant and vnſpeakeable.
And for the vſe, let this be a ground of comfort to vsus, Ʋſe. to ſupport vsus, and to hold vsus vp when we ſee times of diſtreſſe and hauocke; and learne we on this ground not to meaſure Gods Church after our owne ſenſe: and when idolatrie, ſuperſtition, open wickedneſſe and prophaneneſſe, bloudie perſecutions and ſlaughters do ouerſpread all,Comfort to vsus when we ſee times of diſtreſſe, & hauocke of the Church, and when idolatry & open propnaneneſſe, & bloudie perſecutions do ouerſpread all. let vsus not then thinke that Gods Church is quite ouer-turned and come to vtter ruine. No, no, let vsus know to our comfort, that in that confuſion the Lord hath many thouſands that belong to him, and do truly beleeue in Chriſt, and truly feare the Lords and the Church of God ſhall neuer be brought to ſuch a ſcantling in the moſt difficult times, but that there ſhall be many thouſands which ſhall worſhip God in ſpirit and truth. The Church of God can neuer vtterly faile: Chriſt hath promiſed, Matth. 16.18. that the gates of hell ſhall neuer be able to ouercome it. And this may be a ground of comfort to vsus, to ſtay vsus, and to hold vsus from fainting, and from ſhrinking from our holy profeſſion in the hardeſt times that can come. Come we now to the 30. verſe.