The Substance of Christian Religion, Lecture 6
The sixth Lords day
1 Tim. 3. 16.
And without controversy, great is the mystery of godliness▪ God was manifest in the flesh, justified in the Spirit, seen of Angelis, preached unto the Gentiles, believed on in the world, received up into glory.
IN these words is contained an argument, whereby the Apostle endeavours to stir up Timothy to procure diligence and care in the Church of God. It is drawn from the object, if we consider Timothy's Ministry, which now ought to be busied about the greatest mysteries, and so to be exercised with greatest reverence, diligence, and care: Or from an adjunct, if the Church her self be considered, that was to be cared for by Timothy, whereof mention was made in the preceding verse; to wit, because a matter of all others, the greatest was concredited to this Church, to wit, the mystery of godliness; and so Timothy's greatest diligence and care ought to be bestowed upon the Church. In these words then properly is expounded the nature of the Gospell, 1. From its Genius, or general notion, that it is a Mystery; 2. From its end, that it is a mystery of godliness. 3. From the degree of its worth and excellency; that it is a great, or noble mystery. 4. From the most certain and undoubted truth of all these, in complexion and communication; without controversy. And all these are demonstrated by induction of the parts or members, that make up this mystery, as the whole. For seeing in every part there is something altogether singular and wonderfull, it follows necessarily that the whole mystery is altogether admirable, and to be stood amazed at. These parts are they which are contained in these words; God manifested in the flesh, &c.
Doct. 1. Our Lord Iesus Christ is true God and true man.
This is clear from the Text, God manifested in the flesh; and that he is true God, appears from the following reasons.
Reas. 1. From plain testimonies of this sort, whereby the name of God is simply and absolutely given unto Him in the same manner altogether as unto the Father; as in this place, and so Isa. 9. 6. Ioh. 1. 1. R…m. 9. 5. 1 Ioh. 5. 20.
Reas. 2. From the divine properties that are given unto him, as Eternity, Ioh 1. 1. 7 5. Omnipotency, Ioh. 3. 21. Phil. 4 14 and the like.
Reas 3. From the divine works whereof he is made Author; as of Creatio…, Col. 1. 16. the Sustaining of all things, Heb. …. 2. and of all sorts of miracles.
Reas. 4. From the divine authority that every where is given to him in Scriptures, as he gives authority to the W…rd and Sacraments, and other divine Ordinances.
Reas 5. From the divine Worship, Honour, and adoration that is due unto him, He…. 1. 8. and in other places.
Reas. 6. From that efficacie which by his Ministers, through the power of the Holy Ghost, he puts forth in the Preaching of this his Doctrine, as it is evident in our Text in these words, justified in the spirit, preached unto the Gentiles, and believed on in the world.
That he is true man, from hence is apparent enough, that he was made like unto us in all things except in sin, Heb. 4. 15. Why our Mediator ought to be true God.
Reason 1. Is that he might be able to sustain the weight of Gods wrath, and performe the other divine duties, that belong to the perfecting of our Redemption and Salvation.
Reas. 2. That the works of his Mediation, which on our behalf he was to perform, might have divine vertue and worth from his person.
Why he should be also man;
Reas. 1. Is that he might be fit to suffer and do all those things which were necessary for the Redemption of men, and were below the divine nature alone to do or suffer.
Reas. 2 Because without effusion of blood, or death, whereof the divine nature is not capable, there could be no remission nor redemption, Heb. 9. 22.
Reas. 3. That the whole mystery as well of our Redemption, as of the deity it self might be some way made familiar to us, so as to be seen with our eyes, heard with our ears, and handled with our hands, 1 Iohn 1. 1, 2.
Use 1. Of Instruction, That we may alwayes keep a right and pure belief about the divine and humane nature of Christ, both in our hearts, and in our mouths or confessions.
Use 2. Of Comfort to all such as are by true faith ingrafted into Christ; because in him they are advanced into a state more than humane, and are made partakers of the divine nature, 2 Pet. 1. 4.
Use 3. Of Exhortation, That we may more and more exercise our selves in the religious contemplation, and study of this mystery; so will that love of God in Christ, which shines forth in this dispensation of God, confirm our hearts, that it will powerfully stir us up unto all care of thankfulness for glorifying the name of God and Christ.
Doct. 2. The nature of God and the nature of man were …onjoyned in Christ into one person.
This is gathered from these words, was made manifest in the flesh, for thereby is signified the conjunction of the divine with the humane nature, so that God, because not conspicuous in his divine nature, was made manifest in his humane. This communication in respect of the divine nature, is rightly called an Assumption, Incarnation, Manifestation in the flesh, as in this place.
But in respect of both natures together, it is called an union personal, because these two natures are together united in the same person. In respect of the humane nature, it cannot be called an Assumption (actively understood, that is an assuming, but passively onelyonly, that is a being assumed) nor a De…fication, because the divine person existed from eternity, and took unto himself and adjoyned the humane nature (not the person) in time, because the humane nature assumed, did never exist apart, and by it self, and therefore never had in it self the formal reason of a person; and therefore also it cannot be said to have assumed the nature, or person divine, but onelyonly to have been assumed by it; Seeing actions are of suppositions or persons, and not of the nature: But the divine person (not the nature properly) is said to have assumed the humane nature, not the person. Therefore the humane nature cannot so properly and rightly be said to be deified, as either the divine nature or person is said to be incarnate, or made man; for that is equivalent to made flesh, which the Scripture often useth. We read then in this place, and its like that God was made manifest, or visible in the flesh, that is, in the nature of man (for flesh there) by a Synecdoche signifies the whole nature of man, as well the soul as the body, and to the like sense we read that the Word was made flesh, Iohn 1. 14. But we no where read that flesh was made God, or that the flesh or humane nature was made invisible in God; although these things may be said, but not so properly, nor so freely from danger and abuse. But here we must not think, that for the union of the divine nature with the humane, that therefore there was any real change properly produced or made in the divine nature, but relative and of reason, or notional onelyonly; all the reall mutation being in the humane nature onelyonly. For whatsoever is mutable is imperfect, but the divine nature is no wayes imperfect. Therefore though the divine nature in Christ be under another relation or habitude, than before the incarnation; yet that is for no real change in it self, but in the humane nature assumed: As the Sun is called illum…nating from his action that he hath on the ayr, which was not before (let us suppose this) and yet the Sun is not thereby changed in it self, but the ayr onelyonly is changed. In this conjunction, when the flesh or humane nature is said to have been assumed, is so to be understood, that not onelyonly the essence of humane nature is assumed, and all that necessarily follow the essence, but that also were assumed all the weaknesses, qualities, and common or universal defects (which follow not from nature, but from sin) that are in themselves si…less, and as they are si…les▪ onelyonly and penall; and these onelyonly are excepted that have in them the nature of sin, or tend of themselves to sin.
Reas. 1. Because the mediatory actions of Christ ought to be both humane and divine, and all his actions are of the person, as of the principle which acteth; though they be of this or of that nature, as of the principle whereby, or by vertue of which they are extracted from the person Therefore the divine and humane nature ought joyntly to subsist in one and the same person.
Reas. 2. This union of the divine and humane nature ought to have been most intimate, and of all unions the highest, because the perfection of the person assuming, from which the union flowed, was absolutely the greatest, but the inwardest union with him that could be, was personal; Therefore also that union of men with God, that flows from, and depends upon this union, is of very great perfection, though not personal. Therefore next unto the unity of the three persons in one divine nature, there is no other union of more things, more in ward and perfect, than is this of two natures in one person, in Christ.
Reas. 3. The essential worth of the mediatory obedience and passion of Christ, which properly agreed to him, according to the humane nature, ought to have been also in some kinde divine; but that divinity of worth is derived from the person, or this union; as the esteem of all the actions and passions depends upon the person; and therefore the humane nature ought to have subsisted, and been sustained in the nature or person divine.
Use 1. Of Instruction, for directing and establishing our Faith, about the person of Christ, that we may neither here imagine confusion of the natures, nor multiplication of the Persons in any sort; but the union onelyonly of two natures into one and a single person, to wit, the second person of the Trinity, which is the primary principle of Christian Faith.
Use 2. Of Direction, that in seeking union and communion with God, wherein our whole happinesse doth consist, we wholly adheere to Christ above; because there alone we have the certain and manifest foundation of this union between God and men, so that in this very respect Christ may no lesse truly be called the way, than the truth, and the life; because as he hath the truest and highest union of man with God; so is he the way because of this union, whereby we may come to the beatifical union, which is our eternal life.
Doct. 3. This of the divine and humane nature in Christ, is a mysterie most divine.
It is called a mystery, 1. As it contains in it self that divine wisdome of highest and rarest price, or that treasure of wisdome, 1 Cor. 2. 6, 7. 2 Cor. 4. v. 7. 2. Because this wisdome is a thing hidden and remote, not onelyonly from humane sense, but also from our understanding and comprehension. 1. Cor. 2. 7. 8, 9, 10. it is called a depth for this cause; so also Eph. 3. 8, 9. And it is called hidden or secret, 1. because it was not possible for the wit of man or Angels to have so much as thought upon, or devised such a means of Redemption and Salvation, much lesse to have gone through with it. 2. Because it was not revealed to the Church her self for many ages, but under a certain vaile, and sparingly. 3. Because by our selves now in the light of greatest revelation, it is not understood but very imperfectly, and in the least part of it. 1 Cor. 13. 12. in part; a little but in comparison of the whole; as in a glasse, and like a riddle, do we know here, for the darkening and lessening of our knowledge by sin, which is signified by these phrases.
The Reason why this wisdome is not fuller comprehended, is not in the darknesse of Scripture, as some blasphemously will have it: but partly in the depth of the thing it self, and partly in the blindnesse of our minds; 2 Cor. 4, 4. unto the depth of the thing it self belongs this, that in Christs person highest power with lowest weaknes; greatest glory with greatest humility, highest justice with highest mercy, eternity with novelty of being, agree together, and abide in one subject.
Use Of Admonition, that we suffer not the nature of our Faith to be troubled in any sort with vain speculation of humane reason, whereby this mystery is wont to be opposed: For though it hath nothing in it contrary to reason; yet it contains many things above reason, and the capacity of the minde of man: otherwayes it would not be a great mystery, as here it is called, but the vulgar and common verity.
Use 2. Of Exhortation, that we may seek from God the spirit of wisdome and of revelation in the acknowledging of him, that the eyes of our minds being enlightned, we may perceive so much of this mystery as is needfull for us unto salvation, and glorifying of Gods name as it requires, Ephes. 1. vers. 17. 18.
Use 3. Is of special Admonition, to the Ministers of the Word chiefly, that with all reverence and religious faithfulnesse, they behave themselves in their charge, because they are called to this, to be Stewards of this great mystery, 1 Cor. 4. 1. where this reverence and fidelity are pointed out to them.
Doct. 4. All true godlinesse depends on the beliefe of this mystery, so that there is no true and solid or sound godliness without this beliefe: neither can this belief be true and solid▪ unlesse it have also true godlinesse joyned with it.
This is gathered from that title; the mystery of godlinesse: because godliness both riseth up to this Faith, and floweth down from it. This most practical doctrine, is the generall use of all the rest that went before.
Reas. 1. Because in this mystery appears Gods greatest goodnesse, grace, mercy and love; which if they be rightly taken up, cannot but stir up our mindes unto care and zeale of honouring, loving and adhearing to God, and pleasing him in all things, wherein he hath shown us, that true godlinesse consists.
Reas. 2. In this mystery is contained both the merits and efficacy or power, by vertue whereof men are regenerated, that they may live acceptably to God and Christ; that is, godlily.
Reas. 3. Because in Christ we have the perfectest pattern of all godlinesse, and with all the perfectest doctrine, which is called the doctrine of godlinesse, or according to godlinesse.
Use The use of Reproof, against such as professe the faith of this great mystery, but in the mean time most foully prophane it, and make it to be blasphemed through their impiety.