The Dignity of Gods Children, Chapter 34
CHAP. XXXIIII.
Of that which the children of God ſhall be, viz. of their future ſimilitude and likeneſſe vntounto Chriſt, and of the certaintie thereof.
IT followeth in the text, But we know that when he ſhall appeare, we ſhall be like him, &c. The firſt word here, in moſt of our Engliſh Bibles is ill tranſlated and: becauſe thereby the oppoſition of theſe words to the former is much obſcured. It is in the originall but: which plainly noteth the oppoſition, and teacheth the iudgement and knowledge of Gods children, to be contrary to the iudgement and knowledge of the world. This might be amplified, but that it is not a thing very pertinent to the maine point in hand of the dignity of Gods children.
In all the words following let vsus obſerue, firſt the propoſition of our future ſtate, or of the future ſtate of the children of God, which is, that they ſhall be like to Chriſt himſelfe: ſecondly the further handling thereof.
The propoſition is this, We knew that when hee ſhall appeare we ſhall be like him. The further handling thereof is in the words following.
In the propoſition let vsus obſerue, firſt the future ſtate itſelfe of Gods children. Secondly the arguments wherby in the very propoſition it is ſet forth.
The future ſtate it ſelfe of Gods children is, that they ſhall be like to Chriſt himſelfe.
The arguments wherby this is ſet forth in the very propoſition, or which are folded vp and included within the propoſition, are two. The firſt is from their owne teſtimony, noting the certainty of their ſimilitude vntounto Chriſt, we know. The ſecond is from the circumſtance of time when they ſhall be like him, when he ſhall appeare.
So in theſe words, but we know that when he ſhall appeare, wee ſhall be like him, to ſpeake plainly, without any words of logick, and to the capacity of eueryevery reader, there are three things offered to our conſideration: firſt (not in the order of the text, but in the nature of the things) our future ſimilitude and likenes to Chriſt, in theſe words we ſhall be like him: Secondly the certainty of our ſaid future ſimilitude, and likeneſſe to Chriſt in this word we know: thirdly the time when we ſhall be like vntounto Chriſt, in theſe words, when he ſhall appeare.
Touching the further handling of the ſaid propoſition, firſt the latter part thereof, namely both their ſimilitude or likeneſſe to Chriſt, and the time thereof, is proued by an argument from the effect in this verſe, and in theſe words: For, or becauſe we ſhall ſee him as he is: ſecondly the firſt part of the ſaid propoſition, touching their owne teſtimony, and their knowledge and certaintie of their ſimilitude and likeneſſe vntounto Chriſt at his comming, is amplified by an effect alſo thereof in the third verſe, and in theſe words; Euerie one that hath this hope in him purgeth himſelfe: which is further amplified by the patterne, according to which he purgeth himſelfe, in theſe words, as he is pure. Thus much for the logicall reſolution and plaine laying foorth of all the words now remaining.
To returne now to our ſimilitude and likeneſſe vntounto Chriſt, let this be firſt obſerued, that the Apoſtle ſaith not we ſhall be equall, but only like vntounto Chriſt. The words equall and like do much differ. The firſt is vſed Mat. 20. 12. Theſe last hauehave labored but one houre, & thou haſt made them equall vntounto vsus, that hauehave borne the weight and the heat of the day. But the word (like) in this place is far otherwiſe, and is vſed Mat. 11. 16. Whereunto ſhall I liken this generation? It is like to little children, &c. and ſo in many other places. Equality is not only a word of quantity for the moſt part, but alſo when it is a note of quality, it is a compariſon of all things, wherein the things compared doe fully match one another: but ſimilitude, is only a compariſon of ſome things, wherein the things compared do but in part reſemble one another.
There is no reaſon, why the children of God ſhould be equall to Chriſt: becauſe Chriſt is the head, and they are but the members: Chriſt is the eldeſt brother, they but the ſecond brethren: Chriſt is the proper and naturall ſonne of God, by communication of the whole diuine eſſence vntounto him as he is God; and by the perſonall vnion of the Godhead to the manhood, and the miraculous and immediat conception of him by the holy Ghoſt as he is man: (as before hath beene ſhewed) but we (of whom here the Apoſtle ſpeaketh) are but the children of God by grace, by adoption, and by incorporation into Chriſt, &c. Chriſt is annointed with the oyle of gladneſſe, with the ſpirit of wiſedome, knowledge, fortitude, &c. without meaſure: ſo that in him are hid all the treaſures of wiſedome, and knowledge, and the Godhead alſo dwelleth in him bodily; that is, ſubſtantially: but we hauehave eueryevery one receiued the ſpirit of God in our ſeuerall meaſure, according to our ſeuerall places: and Gods ſpirit dwelleth in vsus, by the effects therof, euen ſuch graces, whereby we doe here repreſent God, and are ſaid to be framed according to the likeneſſe and ſimilitude of God in holineſſe and righteouſneſſe.
Chriſt is the King of his Church, and the lord of all things: we are but his ſubiects: though in an higher degree of honor then the reſt.
Chriſt is the chief corner ſtone, we the reſt of the building, &c.
As by theſe things and other the like, we ſee that there is no reaſon why we ſhould be equall to Chriſt: ſo by many other things we may ſee greater reaſon; yea diuers reaſons, why we ſhould be partaker of this ſimilitude and likeneſſe vntounto Chriſt whereof the Apoſtle here ſpeaketh.
Moreouer, let vsus well conſider why the Apoſtle here ſpeaketh in the future tence, and ſaith, that we ſhall be like vntounto him. For ſome man may ſtumble at this phraſe, as gathering thereby that in this life the children of God are not like vntounto Chriſt. But to remoue this ſtumbling block, we muſt vnderſtand, firſt that there is a double likenes vntounto Chriſt; one in grace, an other in glory. Secondly, that our likeneſſe vntounto Chriſt in grace is alſo two fold: one in part, another in perfection; complete, and abſolute. In grace we are in part like vntounto Chriſt in this life. But our likeneſſe vntounto Chriſt both perfectly in grace, and alſo in glory, is only in the life to come. He that is not in grace like vntounto Chriſt here in part in this life; that is, he that is not begun heere to bee made like vntounto Chriſt in grace, ſhall neuer be like him in the world to come, either perfectly in grace, or in glory. Of this our likeneſſe therefore vntounto Chriſt, both in perfection of grace, and alſo in glory is it, that here the Apoſtle vſeth the future tence, ſaying, that we ſhall be like vntounto him. And this phraſe of our future likeneſſe vntounto Chriſt in perfection of grace and in glory, is ſo far from excluding or denying our preſent likeneſſe vntounto him in grace begun and in part, that it doth rather neceſſarily import the ſame, as both more largely before we hauehave already ſhewed, and ſhall againe further ſhew in the next verſe.
Now to returne to this our future ſimilitude and likeneſſe vntounto Chriſt, euen ſome of thoſe things before mentioned to proue the inequality betwixt Chriſt and vsus, do alſo require this ſimilitude and likenes vntounto him.
For as it is not meet that the members ſhould be equall to the head in al things; ſo it is very meet, that they ſhould be like in many things: both of the ſame ſubſtance with the head (otherwiſe if the head be of one ſubſtance and nature, and the members of another (like to the image that Nebuchadnezar ſaw in his dreame: Dan. 2. 32.) it were a monſter) and alſo in qualities that they may be ſomewhat ſutable, and anſwerable to their head.
The like may be ſaid of the eldeſt brother, and of the ſecond brethren: ſo of a king and his ſubiects: ſo of the chiefe corner ſtone, and of the other ſtones in the building.
As for other reaſons of this our ſimilitude and likenes vntounto Chriſt, they are alſo many. Chriſt is the firſt fruits: we the other. Should not the firſt fruits, and the other fruits be like?
Chriſt is the vine, we are the branches. Are not the branches like to the vine? Chriſt is our husband; we are his ſpouſe and wife. Is it not fit that the ſpouſe and wife ſhould be ſomewhat ſutable and anſwerable to her husband? Otherwiſe certainly they will not draw well together in one yoke.
Moreouer, as Chriſt was made like vntounto vsus in all things (ſinne only excepted) ſo is it meet we ſhould in ſome things be made like vntounto him.
As Chriſt was made baſe by taking vponupon him the forme of a ſeruant for vsus, and in this reſpect was made like vntounto vsus in our baſeneſſe; ſo it is meet that wee ſhould bee made by him like vntounto him in glorie: yea this is iuſt and righteous, becauſe Chriſt by his baſeneſſe, and by thoſe things which he did and ſuffred for vsus in his baſeneſſe, did purchaſe this our likeneſſe to himſelfe in dignity and glory. If hee therefore hauehave purchaſed it for vsus, and giuen the full price therof in our behalfe, how can it be denied vntounto vsus?
As in this world wee are made like vntounto Chriſt in ignominies, reproches, and ſuffring of other indignities: ſo in the world to come we ſhall be made like vntounto him in glory: Rom. 8. 17. 2. Tim. 2. 12.
This ſimilitude and likeneſſe is in ſoule and in body: In ſoule, firſt, in the perfection of the knowledge of God in the three perſons, Father, Sonne, and holy Ghoſt: ſecondly, in the perfection of holineſſe and righteouſneſſe. Notwithſtanding this holineſſe and righteouſneſſe is not only of the ſoule and inner man, but alſo of the body and outward man, as afterward wee ſhall heare in the next verſe, yea as wee hauehave heard before.
Of this ſimilitude of ſoule touching knowledge, the Apoſtle ſpeaketh, 1. Cor. 13. viz. firſt of it in this life, verſe 9. We know in part, and we prophecie in part: and ſecondly both of that and of the other which ſhall be in the life to come: Now we ſee thorow a glaſſe darkly: but then wee ſhall ſee face to face. Now I know in part: but then ſhall I know euen as I am knowen. By the ſame place alſo may be gathered our ſimilitude to Chriſt inwardly in holineſſe and righteouſneſſe, inaſmuch as by diſtinguiſhing in that place louelove (which is the perfection of the law) from faith and hope, hee ſeemeth to inſinuate that our faith and hope ſhall in the reſurrection hauehave an end, but that our louelove ſhall continue, and that therefore in this reſpect our louelove is greater then either faith or hope.
Of our inward ſimilitude and likeneſſe vntounto Chriſt (or rather both of our inward & outward likenes) in all holines and righteouſneſſe the Apoſtle ſpeaketh, ſaying, If wee be grafted with him to the ſimilitude of his death, euen ſo wee ſhall be to the ſimilitude of his reſurrection: Rom. 6. 5.
Of our likeneſſe vntounto Chriſt in our bodies, the Apoſtle ſpeaketh briefly: Philip 3. 21. where he ſaith, that Chriſt ſhall change our vile bodies (vile here by ſinne, by the naturall frailty thereof, and by the manifold calamities whereto it is ſubiect by ſinne) and make it like to his glorious body, &c. and more largely he ſpeaketh of it: 1. Cor. 15. 42. where moſt excellently he laieth it forth by comparing the ſeuerall points of the likenes of our bodies to the body of Chriſt, by oppoſition of the contrary properties of our bodies in this life therunto. It is ſowen (ſaith he) in corruption, it is raiſed in incorruption. It is ſowen in diſhonor, it is raiſed in glory. It is ſowen in weakneſſe, it is raiſed in power. It is ſowen a naturall body, it is raiſed a ſpirituall body. Afterward he proceedeth by ſimilitude ſaying, The firſt man is of the earth, earthly: the ſecond man is the Lord from heauen. As is the earthly, ſuch are they that are earthly: as is the heauenly ſuch are they that are heauenly: verſe 47. 48. Then he concludeth this point, As we hauehave borne the image of the earthly, ſo ſhall we beare the image of the heauenly: verſe 49. And afterward againe, This corruptible muſt put on incorruption, and this mortall muſt put on immortalitie: verſe 53. So then, this is the likeneſſe of our body hereafter to the body of Chriſt, that as Chriſts body is now incorruptible, glorious, powerfull, ſpirituall, heauenly, and immortall; ſo our bodies ſhal be like: incorruptible, glorious, powerfull ſpirituall, heauenly, and immortall.
Of our likenes vntounto Chriſt, both in our bodies, and in our ſoules, Chriſt ſeemeth to ſpeak iointly, when he ſaith The glory that thou gaueſt me, I hauehave giuen them, that they may be one as wee are one, I in them and thou in me, that they may be made perfect in me &c. Ioh. 17. 22 23.
Although this place of the Apoſtle touching our future ſimilitude to Chriſt, may be vnderſtood of our through & perfect likenes both in ſoule and in body: yet it ſeemeth the Apoſtle Note.ſpeaketh eſpecially of our likenes vntounto Chriſt in our bodies, becauſe that eſpecially is moſt hidden from the world, & of that eſpecially it may be ſaid, that it doth not appeare what we ſhall be. For our future likenes in ſoule, and in our inner man touching the perfect knowledge of God, and touching our holineſſe and righteouſneſſe begun here, and to be made abſolute and complete like to the knowledge and holineſſe of Chriſt himſelfe in the reſurrection, is here much more eminent, perſpicuous, and manifeſt, then the foreſaid future likenes of our bodies vntounto the body of Chriſt.
For that our likenes of knowledge and holines and righteouſnes is apparantly begun in this life: ſo is not our likenes in body touching the properties before mentioned, incorruptible glorious powerfull, ſpirituall, heauenly, and immortall. For our bodies ſeem no more qualified touching theſe things after regeneration, then before: yea, rather the regenerate by yeeres and ſickneſſes, &c. ſeem to be, and do indeed grow daily more baſe, more weake, and impotent bodies, as well as the vnregenerate.
Againe, that the Apoſtle here eſpecially intendeth the ſimilitude of Gods children in body to the body of Chriſt, ſeemeth to be inſinuated alſo by the proofe following from the effect, viz. that we ſhall ſee him as he is. For this being ſpoken chiefly of the bodily ſight, it followeth likewiſe that our likeneſſe vntounto Chriſt confirmed thereby, doth ſignifie chiefly our bodily likenes vntounto him.
This our future likenes vntounto Chriſt, Chriſt in part ſhewed in the mountaine; when not only himſelfe was transfigured before Peter, Iames, and Iohn, his face ſhining as the Sunne, and his clothes being as bright as the light: Mat. 17. 2. and as white as the ſnow, euen ſo white, as no fuller can make vponupon the earth: Mark. 9. 3. but Moſes alſo and Elias appeared, and were talking with him: both which likewiſe are ſaid to hauehave appeared in glory: Luk 9. 31. For that they appeared not in ſoule only but alſo in body, it is cleere, firſt by that that they were viſibly ſeene of thoſe Apoſtles: Secondly, becauſe it is further ſaid, that they talked with Chriſt. Thirdly, becauſe Luke alſo expreſly calleth them by the name, not of two ſpirits, but of two men.
This our likeneſſe alſo vntounto Chriſt, Chriſt himſelfe promiſeth to thoſe few names in Sardi, which had not defiled their garments, ſaying of them that they ſhould walke with him in white: Reuel. 4. 34. What is it to be clothed in white, and to walke in white with Chriſt, but in glory to be made like vntounto Chriſt, who before in his transfiguration had ſhewed himſelfe in white? And by this colour of white is the glory of Chriſt and of Gods children rather deſcribed, then by any other colour, becauſe Princes and great potentates of the earth when they would ſhew themſelues, in their greateſt pompe and glory, did vſe to cloath themſelues in white: yea, ſo did our late moſt renowned Queene oftentime, at the entertainment of ſome great Embaſſadors, and other great ſolemnities.
This our likenes likewiſe vntounto Chriſt, is further promiſed in the ſame chapter, verſe 21. to eueryevery one that ouer commeth, namely in theſe words, that to ſuch Chriſt will giuegive to sit, yea, to ſit with him in his throne. What more? as himſelfe ſitteth in the throne of his Father. So then as Chriſt is in glory like to his Father, ſo ſhall the children of God alſo be like vntounto Chriſt.
This point of our likeneſſe vntounto Chriſt, is a moſt ſweet and heauenly point, ſo full of comfort, that it is able to comfort vsus though neuer ſo much compaſſed with ſorrowes and loaden with griefes. It is able to recouer vsus, though neuer ſo ſicke of ſinne. It is able to reuiue and reſtore vsus, though not only halfe dead, but alſo altogether dead in ſinnes and treſpaſſes.
It is much that wee ſhall ſhine as the brightneſſe of the firmament, and as the ſtarres for euer: Dan. 12. as alſo that we ſhall ſhine as the Sunne it ſelfe in the kingdome of our Father: Mat. 13. 34.
It is more that we ſhall be like to the Angels of God in heauen: Mat. 22. 30. of whoſe great glory we hauehave heard before. Who therfore can expreſſe or conceiue this that is here ſpoken, that we ſhall be like vntounto Chriſt himſelfe? For what is the brightnes of the firmament; what is the gliſtering of the ſtarres; what is the light of the Sunne, in the greateſt and cleereſt height thereof; what is the glory of the Angels in reſpect of Chriſt Ieſus?
When he was in the ſhape of a ſeruant, he taught with ſuch power and authority, that all that heard him, were aſtonied at his doctrine: Mat. 7. 28. 29. and wondred at the gratious words that proceeded out of his mouth: Luk 4. 22.
Yea, the very officers of the high Prieſts and Phariſies that were ſent to take him, being rauiſhed with his words, returned without him, and being asked why they had not brought him, they anſwered, Neuer man ſpake like this man: Iohn 7. 32. 45.
Afterward alſo, his aduerſaries that came out to apprehend him, with one word of his mouth were turned backe, and fell to the ground: Ioh. 18. 6. I omit heere the amplification of this point by the glory of Moſes his face comming from receiuing the law (which Moſes was but a ſeruant) as alſo by the rauiſhment of Peter, Iames, and Iohn with the transfiguration of Chriſt in the mount, to giuegive them a taſt of his glory. Theſe things (I ſay) I do omit, as hauing ſpoken of them before.
Neither alſo is it to any great purpoſe, to compare the glory of Chriſt, with the glory of the Monarchs of the world: and ſo thereby to amplifie our glory, in regard that we ſhall be like vntounto Chriſt. For, alas, all the glory of earthly Princes, is not ſo much as a picture, or a ſhadow of the glory of Chriſt, who is the firſt begotten of the dead, the Prince of the kings of the earth: Reu. 1. 5. and who walketh in middes of the ſeuen candleſtickes, is cloathed with a garment downe to the feete, and girded about the pappes with a golden girdle, whoſe head and haire are white, as white as wooll, and as ſnowe, and his eies as a flame of fire: and his feete like vntounto fi…e braſſe, burning as in a fornace: and his voice as the ſound of many waters: hauing in his right hand ſeuen ſtarres, and a ſharpe two-edged ſword going out of his mouth: and whoſe face ſhineth as the Sunne in his ſtrength: Reuel. 1. 13. &c. To whom alſo being newlie borne, certaine wiſe men did not only come out of the Eaſt, but alſo fell downe and worſhipped him, opening their treaſures and preſenting vntounto him gifts of gold, and incenſe, and myrrhe: Mat. 2. 1. and 11.
Yea, who is ſo excellent, that not only a multitude of heauenly ſouldiers, ſang at his birth (though he were borne in a ſtable, and laid in a manger) Glory to God in the high heauens, and peace in earth, and towards men good will: Luke 2. 14. but alſo that afterward the foure and twenty Elders did ſing vntounto him a new ſong ſaying, Thou art worthy to take the booke (viz. which before Iohn had ſeene in the right hand of him that ſate vponupon the throne, written within, and on the backeſide ſealed with ſeauen ſeales, and which none in heauen and in earth, or vnderunder the earth, was worthie to open) and to open the ſeales thereof, becauſe thou waſt killed, and haſt redeemed vsus to God by thy bloud, out of euerie kindred, and tongue, and people, and nation, and haſt made vsus vntounto our God Kings and Prieſts, &c. Reuelat. 5. 9. 10.
Yea, whoſe excellencie, and glorie, and worthineſſe is ſuch, that not only they did ſo ſing, but that alſo Iohn did heare many other Angels, round about the throne, &c. euen thouſand thouſands to ſing with a loud voice, ſaying, Worthy is the lambe that was killed, to receiue power, and riches, and wiſedome, and ſtrength, and honor, and glory, and praiſe. Yea, concerning whom alſo he heard all creatures in heauen, on earth, and vnderunder the earth, and in the ſea, &c. ſaying, Praiſe, and honor, and glory, and power be vntounto him, that ſitteth vponupon the throne, and vntounto the Lambe for euermore: verſe 11. &c.
If Chriſt himſelfe be thus excellent, ſhall not we alſo be excellent that ſhall be like vntounto him? Why then ſhould we be diſmaied? why ſhould we feare? why ſhould any affliction, any diſgrace with men, any threatning of men, any pouerty, any baniſhment, any impriſonment, any loſſes, or any other calamities make vsus to hang down our head? yea, why ſhould any thing take away our ioy from vsus? why ſhould we not alwaies in the pangs of the moſt violent and cruell death, reioice with ioy vnſpeakable and glorious?
Verily in reſpect of this our likenes vntounto Chriſt at his comming to iudgement, all our likenes vntounto him here, is but as an earneſt penny. As therefore the earneſt of a man giuen vponupon a purchaſe, is the leaſt part of the paiment: and nothing in a manner in reſpect of that which remaineth to be paied: and as the firſt fruits were but an handfull in reſpect of other fruits afterward to be reaped; ſo all the graces of God here, and all our ſimilitude vntounto Chriſt in this life, is but a corner, and a pittance (as it were) of this our future likenes vntounto him here ſpoken of.
All the perfection that here the beſt of vsus all doe atteine vntounto, is but as a cruſt of bread, in reſpect of an whole loafe: at leaſt, but as a little breakfaſt, to ſtaie our ſtomackes till the ſupper of the Lambe, when our likenes vntounto him ſhall be compleat in all the delineaments and proportion thereof: that ſo we may not thinke the time too long till the ſupper it ſelfe do come.
All the graces of God likewiſe in this life, and all the beginnings of our regeneration and ſanctification in this life, are but louelove tokens, (like to the iewels of ſiluer and of gold, and the raiment that Abrahams ſeruant gaue to Rebecca, before her parents, and her brother Laban, as teſtimonies of Iſaacks louelove towards her: Gen. 24. 53) giuen by Ieſus Chriſt vntounto vsus, againſt the ſolemnization of the mariage it ſelfe.
This likeneſſe of the children of God vntounto Chriſt Ieſus being God and man, and ſo excellent eueryevery way, as before we heard him to be, doth exceedingly increaſe and amplifie that their dignity, which I hauehave ſo largely laid forth in handling the maine propoſition of the former verſe: euen as we ſee the creation of the firſt man in the ſimilitude and likenes of God, doth exceedingly commend and ſet forth the excellent ſtate and condition of the ſaid firſt man, ſo long as he continued therein.
This is the more, becauſe this ſimilitude once attained in that perfection that is here ſpoken, ſhall neuer bee loſt, as that image of God was, wherein at the firſt we were created: yea it ſhall neuer any more be defaced, or any whit blemiſhed. Neither Satan, nor the world, nor our owne fleſh ſhall euer any more preuaile in vsus to draw vsus to any ſinne, for a ſeaſon. All theſe, and all other the enemies of our ſaluation included in theſe, ſhall then bee fully ouercome, and ſubdued: and ſo farre ſhall they be from doing vsus any harme in any thing, that they ſhall neuer come neere vsus, neither euer bee able to lift vp their leaſt finger againſt vsus. Then as Moſes ſaide of the Egyptians to the Iſraelites, The Aegyptians whom yee hauehave ſeene this day, yee ſhall neuer ſee them againe: So ſhall we find it true of all the ſpirituall enemies of our ſaluation, after this our perfect likeneſſe vntounto Chriſt thus obtained, The enemies which we hauehave ſeene, by whom wee hauehave beene much moleſted and troubled: yea, who did often foile and wound vsus moſt dangerouſly, we ſhall neuer ſee them any more: yea (as we ſpeake in our common prouerbe) we ſhall neuer heare or ſee hide nor haire of them.
Thus much of our future likenes it ſelfe vntounto Chriſt. Now followeth the ſecond point here to be conſidered, viz. our knowledge and certainty thereof. For the Apoſtle ſaith not, that howſoeuer it appeare not vntounto other, yet we hope or expect and looke to be made like vntounto him, but he ſaith we know that we ſhall be like vntounto him.
This word know, is not a word of doubting, but of moſt certainty. For it is not ſpoken only of the creatures, men and Angels, but alſo of God himſelfe. Our Sauiour ſaith twice in one Chapter, that Our father euen in heauen knoweth what we neede: Mat. 6. 8. and 32. where is the very ſame word in the originall, that is in this place.
So it is attributed to Chriſt, Ieſus knew from the beginning, which they were that beleeued not: Iohn 6. 64. and againe. The world hath not knowen thee, but I hauehave knowen thee, &c. Ioh 17. 25. in both which places is the very ſame word. Many other the like places there are, where this very word is attributed to God and to Chriſt Ieſus. Shall we think, that their knowledge is not certaine?
There is therefore no queſtion, but that the Apoſtle meaneth our future knowledge of our likenes vntounto Chriſt, to be a thing moſt certain and vndoubted. From whence alſo followeth, that they that are the children of God are ſure they ſhal neuer wholly and finally fall away from God; and from that excellent ſtate of the children of God before ſpoken of, and wherunto they are called in Chriſt Ieſus. For if they might ſo fall away, then the Apoſtle could not ſpeake of their future likenes vntounto Chriſt with that certainty that he doth: neither could he ſay, we know that we ſhall be like him. For they that are in danger of finall falling without recouery, doe not certainly know that they ſhall be like vntounto Chriſt.
Now as here the Apoſtle ſaith we know, ſo afterward verſ. 14. of this preſent chapter he vſeth the ſame phraſe and the ſame word againe in the ſame matter, Wee know that wee are tranſlated from death to life, if wee louelove the brethren; and againe another word of the ſame ſignification verſe 19, Hereby wee know that wee are of the truth, and ſhall before him aſſure our hearts.
I hauehave ſpoken of this certainty of our likenes vntounto Chriſt, before in ſpeaking of the certainty of our inheritance: therefore the leſſe ſhall need in this place; notwithſtanding ſomething here alſo will be expected by the reader, becauſe I referred him in the former place for further matter of this certainty, to the handling of theſe words.
For better performance of my ſaid promiſe, and for the better ſatisfaction of the readers expectation in this behalfe, let vsus firſt here in a word remember my former foure arguments (beſides ſome things ſpoken of this point in handling the attributes of that inheritance mentioned 1. Pet. 1. 4) for demonſtration of this certainty. Thoſe arguments therefore in one word were theſe. The firſt was from diuers expreſſe places of Scripture. The ſecond from the immutable conſtancy of God. The third from the righteouſneſſe of God. The fourth from this attribute of all the children of GOD, that they are the members of Chriſt. Theſe are handled before in Chapter 26. and ſhall not need now to be otherwiſe repeated.
Only for amplification a little of the ſecond former argument from the immutable conſtancy of God, let vsus remember the conſtant ſpeech of Iſaack, when he had vnwares, yet according to Gods appointment bleſſed his ſonne Iacob, whereas he had thought to hauehave bleſſed Eſau, yea, and did thinke that he had ſo done; & when Eſa… returning home intreated his father Iſaack to bleſſe him, according to his former promiſe. For this patriarke Iſaack hauing ſo bleſſed Iaacob, when his ſonne Eſa… returned from hunting, and brought Veniſon ready dreſſed vntounto him, and craued his bleſſing; this Izhaack (I ſay) told his ſonne Eſau what had fallen out in his abſence, and ſaith plainly, I hauehave bleſſed him, therefore he ſhall be bleſſed: Geneſ. 27. 33. As if he ſhould hauehave ſaid, My bleſſing is paſt already: Thou comeſt now too late: I hauehave giuen my bleſſing to him to whom by the appointment of God at the firſt it did belong: & therfore whatſoeuer thou haſt done at my commandement, and howſoeuer I promiſed indeed to bleſſe thee, yet hauing now ſpoken the word for the bleſſing him that came before thee, I neither will, nor can reuoke it.
Dauid ſeeming to allude to the former words of Iſaack, in his praier for the bleſſing of God vponupon his houſe, vſeth the very ſame words almoſt, (if not altogether) ſpeaking thus, Now it hath pleaſed thee to bleſſe the houſe of thy ſeruant, that it may bee before thee for euer: for thou O Lord, haſt bleſſed it, and it ſhall be bleſſed for euer: 1 Chron. 17. 27.
The like conſtancy we read of that heathen, and wicked man Pilate. For when hee had written this title vponupon the head of Chriſt on the Croſſe, Ieſus of Nazaret the King of the Iewes, and when the high Prieſts of the Iewes being offended with the ſaid title, perſwaded him to alter it, and ſaid, Write not, The king of the Iewes, but that he ſaid, I am the king of the Iewes: what anſwered Pilate? Was he content to alter his former writing? Not ſo: but he anſwered, What I hauehave written, I hauehave written: Iohn 19. 19. 21. 22.
Did theſe men, the one an elect of God and a good man the other a reprobate and moſt wicked; did theſe (I ſay) thus hold themſelues to their own, notwithſtanding earneſt requeſts to the contrary? Shall we think that God will ſhrinke, & go back of his word for the caſheering of any, whom once he hath enrolled and written in the book of life? No, no, though all the world ſhould ſolicit him to the contrary: yea, though it were poſſible that the Angels of heauen ſhold ſo do, yet wil not God goe one inch back of his word, touching any of his children whom he hath determined to make like vntounto his owne ſonne: He will not flinch a whit, or ſtart aſide an heires bredth: but to all ſuch as ſhall plead for the cutting of the names of any of his, out of the table or book of life, he will anſwer as Iſaack did to Eſau, I hauehave bleſſed them, therfore they ſhall be bleſſed: and as Pilat anſwered the high prieſts of the Iewes, whom I hauehave written, I hauehave written. To leaue this argument, and to proceed vntounto other: If they be bleſſed that walke not in the counſell of the wicked, &c. that truſt in the Lord &c. that feare the Lord, &c. then are they certaine of their future likeneſſe vntounto Chriſt. For where there is no certainty therof, there cā be no bleſſednes. But ſuch are pronounced bleſſed in the Pſalms, & in the other ſcriptures: therfore they are certaine of this their future likenes to Chriſt.
The like may be ſaid of the commandement of the Apoſtle giuen to all that are in Chriſt for reioicing in the Lord: yea, for reioicing alwaies: Philip. 44. For what ioy can there be, where there is continuall doubting of …his future likenes vntounto Chriſt?
Againe, by ſo many arguments as whereby before we hauehave laid forth the dignity of Gods children, we may alſo be aſſured of this our future likenes vntounto Chriſt, viz. by Gods louelove in making vsus his children: becauſe whom he loueth, he loueth to the end: by the difficulty and greatneſſe of that worke: For would he do ſo difficult, ſo great, and ſo admirable a worke, and not bring it to perfection? or what perfection hath it, without this likenes to Chriſt? by the meanes whereby he worketh it: viz. by the immortall ſeed. For how is that ſeed immortall, if they periſh, that are begotten again by it? I meane touching the ſpirituall life, whereby they are ſo begotten againe? Or how doe they continue, if they neuer attaine vntounto, but come ſhort of this likenes vntounto Chriſt? by their vnion with Chriſt, and communion with the Father, and the holy ghoſt, which we heard to be indiſſoluble; once made and neuer diſſolued: by their liberty and free acceſſe to God in praier, with aſſurance to be heard; as in other things, ſo alſo in asking of this their future likenes vntounto Chriſt: by the forgiueneſſe of their ſins, the only let of their likenes vntounto him. Gods couenant therein, being a couenant of ſalt, euen an euerlaſting couenant: by the working of all things together for their good: by their freedome from condemnation: by the bleſsed inheritance before ſpoken of: and almoſt by all the other arguments.
Laſt of all, all that are in heauen may be ſure without doubting of their future likenes vntounto Chriſt: But all the children of God that are regenerated by the word of truth, are in heauen. Therfore they may be ſure without doubting of their future likenes in grace and in glory vntounto Chriſt.
The firſt part of this reaſon, that all in heauen may bee ſure without doubting of their future likenes to Chriſt, &c. is ſo euident, that no man will deny the ſame: ſith there is no fetching any thing from thence. That which our Sauiour ſaith, as a reaſon to prouoke men to lay vp treaſures in heauen, viz. that There, neither the moth nor canker doth corrupt, nor thieues digge through and ſteale: Mat. 6. 30. may be ſaid of all perſons in heauen, that they are out of all danger, &c.
The ſecond part of the former reaſon, that the children of God regenerated and new borne by the holy ghoſt, are already (from the firſt houre of their regeneration) in heauen, is expreſly affirmed by the Apoſtle: Epheſ. 2. 6.
Moſt men vnderſtanding thoſe words as ſpoken only of the children of God in reſpect of their certainty of heauen, not in reſpect of their preſent poſſeſſion, do notwithſtanding iuſtifie my preſent purpoſe. Notwithſtanding I doe vnderſtand with ſome other much more: euen the preſent poſſeſſion it ſelfe of heauen: preſent (I ſay) not full poſſeſſion: and that becauſe Chriſt Ieſus hauing taken poſſeſſion of heauen, not as one alone, but as the head of many, euen of all his members; not to his own vſealone, but to theirs; not in his own name alone, but in theirs; it muſt needs be granted that all they alſo are in preſent poſſeſſion, whoſe head Chriſt is: to whoſe vſe and in whoſe name, Chriſt hath taken poſſeſſion of heauen. I will illuſtrate this by a law caſe, common amongſt vsus.
A mans wife of Kent or Eſſex, hath coppy hold land purchaſed by her, or giuen vntounto her by ſome friends, in Yorkſhire, in Cumberland, in Weſtmo…land, or ſome other country two hundred miles from the place, where the ſaid wife dwelleth. The wife therefore goeth not her ſelfe to take poſſeſſion of the ſaid lands: but the husband goeth; maketh it manifeſt to the Lord, to whom ſuch lands are cuſtomary, that he is the lawfull husband of ſuch a woman, and therfore craueth to be admitted, and to take vp the land in her name, and to her vſe. He is ſo admitted. Is not the woman from that time forward, in as good and reall poſſeſſion by her husbands admiſſion, as if ſhe her ſelfe had been there preſent, though ſhe ſtill remaine in the place where ſhe dwelleth, and neuer come foot neerer? It cannot be denied. The like is to be ſaid, touching the preſent poſſeſſion of heauen by all the children of God: who then ſhall diſpoſſeſſe them thereof? If none can diſpoſſeſſe them, why ſhould they doubt? where is the vncertainty?
The obiections againſt this doctrine are of no moment.
It is no doctrine of pride nor preſumption, becauſe I ſhewed before, that the conſideration of the great dignitie of the children of God (whereof this is one ſpeciall point) ſhould make men the more to decke themſelues inwardly with all lowlineſſe of minde, and outwardly with all behauiour ſutable to ſuch inward lowlineſſe.
It is no doctrine of ſecuritie, becauſe the Apoſtle Paul exhorteth the Corinthians, touching their iudgement, to be ſtedfaſt and vnmoueable; and touching their practiſe, to be abundant alwaies in the worke of the Lord, for aſmuch (not as they hoped, or vncertainly expected, but) as they knew their labour of their worke was not in vaine in the Lord: 1. Cor. 15. 58.
In this Chapter alſo this our Apoſtle afterward prouoketh to brotherly louelove, euen to louelove not onelyonly in word and tongue, but alſo in deed and in truth, from their knowledge of being tranſlated from death vntounto life, and of being of the truth, and of aſſuring their hearts before God: verſe 14. and 18. and 19. Yea in this very place it followeth (as we ſhall heare) EueryEvery one that hath this hope in him, purgeth himſelfe as he is pure.
How then can this doctrine of our certainty of ſaluation, and of our likeneſſe vntounto Chriſt, bee called by the Papiſts, a doctrine of ſecuritie, being ſo often laid for a foundation of good workes, and vſed for a ſpurre to good workes?
The great place to the Hebrewes, Chap 6. 4 the chiefe bulwarke of the Papiſts for defenſe of their doubting and vncertaintie, as if they that are regenerated might vtterly and finallie fall away from the grace of God, and as if conſequently none could heere bee ſure of this future likeneſſe vntounto Chriſt, is of no force at all: the walles thereof are but paper walles: yea the truth is, it maketh mainly againſt them, and plainly and vnanſwerably prooueth, that none that once hauehave true faith, &c. can poſſibly altogether and finally fall away. For in the ninth verſe following the Apoſtle fearing that ſome of them to whome hee did write might take hold of his former doctrine, and applying it to themſelues, might thinke themſelues in that fearefull ſtate of relapſe which before hee had ſpoken of, preuenteth this obiection, and ſaith, Notwithſtanding, we are perſwaded better things of you, and ſuch as accompanie ſaluation. So he ſheweth, that there were better things then ſo to be once inlightned, ſo to hauehave taſted of the heauenly gift, ſo to hauehave beene made partaker of the holy Ghoſt, ſo to hauehave taſted of the good word of God, and of the power of the world to come, as before he had ſpoken. So alſo hee teacheth, that thoſe better things only, which he meaneth in the ninth verſe, did accompanie ſaluation, and that therefore he had not before meant a true, liuely, and iuſtifying faith, and that vnfained and pure Chriſtian louelove, whereby faith worketh: for what better things can there be, then this faith and louelove?
If yet any replie, that that ninth verſe is not to bee vnderſtood in reſpect of the things mentioned in the 4. 5. and 6. verſes, but onelyonly of that which is ſaid in the 7. and 8. verſes: I anſwer, that this is but an heartleſſe, pithleſſe, and ſtrengthleſſe obiection, yea indeed fooliſh and ridiculous. For the 7. and 8. verſes being the confirmation of that which was ſaid in the 4. 5. and 6. verſes, how can the 9. verſe be referred onelyonly to the 7. and 8. verſes, and not alſo to the 4. 5. and 6?
In this point of the certainty of our future likeneſſe vntounto Chriſt, let vsus obſerue the firſt perſon, Wee know, and that wee ſhall be like. Thereby he teacheth, that only they, and all they ſhall be like vntounto Chriſt, which before hee had ſaid were the children of God. All they indeed hauehave not alwaies the like knowledge, or the like feeling of this knowledge of their likeneſſe to Chriſt, becauſe of ſome afflictions, and becauſe of too much liberty giuen to their ſinnes, which by the ſaid libertie doe grow vp to bee a thicke groue to ſtand before their windowes, and to eclipſe, obſcure, and hide the light of the ſunne of righteouſneſſe from ſhining into the houſe of their inner man ſo cleerely as in former time it hath done.
As men alſo, though neuer ſo learned, in their ſleepe hauehave no more vſe of their learning then men altogether vnlearned, and yet for all that they ſtill hauehave that learning which they had waking; ſo is it with the children of God touching this their knowledge of their likeneſſe vntounto Chriſt. Being ſometime ouertaken with the ſleepe of ſome or of many ſinnes, for a time they are depriued of the vſe of the former knowledge: viz. ſo long as their ſaid ſleepe in ſinne continueth. Notwithſtanding they ſtill hauehave their former knowledge, and ſhall recouer the vſe of it againe, when they ſhall be awakened out of their ſleepe of ſinne. But to this point, many things may be referred, that hauehave been ſpoken in the former part of this treatiſe: therefore I ſhall not need to ſpeake any more thereof in this place.
The more excellent that the ſubiect of this knowledge is, viz. our likeneſſe vntounto Chriſt, the more let all, both Scholars and other, be prouoked to ſtudy this knowledge: yea let all other ſtudies, and all other learning, giuegive place to this, and be referred to this. Neither let any other knowledge and learning be in any account, but for this, and as it may helpe and further vsus vntounto this.
Thus much for the knowledge and certainty of our future likeneſſe vntounto Chriſt.