The Great Mystery of Godliness Opened, Exposition on verse · Verse 5
VERSE 5.
Of whom are the fathers, and of whom concerning the fleſh, Christ came, who is God over all, bleſſed for ever, Amen.
IN this Verſe, the Apoſtle puts down a third cauſe and reaſon, moving him to wiſh himſelf ſeparated or accurſed from Chriſt, for the converſion of the Jewes, namely this, becauſe of them were the fathers, and of them Chriſt came, according to the fleſh, who is farther deſcribed to be God over all, and Bleſſed for ever. To which the Apoſtle ſubſcribes, and gives aſſent in the word, Amen. Of whom are the fathers, and of whom concerning the fleſh, Chriſt came, who is God over all, bleſſed for ever, Amen. I will as briefly as I can, open the ſenſe and meaning of the words of this Verſe.
Of whom are the fathers,] Or, whoſe are the fathers, that is, of which people were the honourable and holy Patriarks, of whom they are deſcended, as of honourable anceſtors, and progenitors, whoſe praiſe is in the word, which alſo had the promiſes of Gods mercy to them, and to their poſterity, Gen. 17.4, 7.
and of whom concerning the fleſh, Chriſt came,] Of which Iſraelites Chriſt deſcended, according to his humane nature, and took his humane nature of their ſtock, as we have it, Rom. 1.3. he was made of the ſeed of David, according to the fleſh: and Hebrewes 2.16. it is ſaid, he took the ſeed of Abraham.
VVho is God over all, bleſſed for ever. Some do alter and change the reading of theſe words, and do thus read them, God who is over all, be bleſſed for ever: and ſo they will not have this clauſe referred to Chriſt, but think, that the Apoſtle doth here conclude with a general doxology, in giving praiſe to God; but this is a violence to the Text. It is plain, that the Apoſtle having made mention of Chriſt his origen, and beginning according to the fleſh, his purpoſe was alſo to make mention of his God-head, and that to the praiſe of the Nation of the Jews, that of that nation Chriſt came, who is not onelyonly man but God alſo, even true God, and very God; (foreign,) God by Being or Nature (foreign) the Eternal. Over all, That is, over all perſons; and over all things.
bleſſed for ever,] That is, God eternal, and for ever to be praiſed, in all ages, and for ever; for this is a title attributed and given to God the Creator, Rom. 1.25.
Amen.] That is, So be it, or, let it be ſo. Thus then conceive we the meaning of the words of this Verſe; as if the Apoſtle had ſaid, Of which people the Iſraelites, were the honourable and holy Patriarks, of whom they are deſcended, as of moſt honourable Anceſtors and Progenitors, and of which Iſraelites, Chriſt alſo deſcended, according to his humane nature, and took his fleſh and humane nature of their ſtock,The Metaphraſe. which Chriſt is not onelyonly Man, but God alſo, Even true God, and very God, by nature, and God over all perſons, and over all things, yea God eternal, to be bleſſed, and praiſed in all ages, and for ever; To which I give my aſſent, and ſay, So be it, or, Let it be ſo.
Having now the ſenſe and meaning of the words, come we now to ſome matter of doctrine, that this Verſe will afford us. And firſt, we ſee it here put down by the Apoſtle, as an honour to the Jewes, and as a ſpecial priviledge, that they were the poſterity of the holy Patriarchs. Whence note we briefly thus much,
Doctrine. That it is no ſmall honour to be of the race or kindred of ſuch as have been the holy ſervants of God: it is a matter of dignity to be the children of good, and godly parents: we read, Rom. 16. that the Apoſtle often remembers this, as an honour to ſuch and ſuch that they were of his kindred, verſ. 7. Andronicus and Junia my couſens, verſ. 11. Herodian my kinſman; verſ. 21. Lucius and Iaſon, and Soſipater my kinſmen: Coloſ. 4.10. the Apoſtle commends Marcus to the Coloſſians, as a perſon worthy of reſpect, under this title, that he was Barnabas ſiſters ſon: not to inlarge the point, the reaſon why it is an honour and dignity to be of the race or kindred of ſuch as have been the holy ſervants of God, and to be the children of good and godly parents, is,
Reaſon. Becauſe good men themſelves are highly in favour with God, the great Lord, and King of heaven and earth, and God hath promiſed to do good to them, and to their poſterity, for many generations, Exod. 20.6. To ſhew mercy unto thouſands to them that love him. Pſal. 112.2. The generation of the righteous ſhall be bleſſed; yea, they are his Jewels, Mal. 3.16.
Ʋſe 1 See then, for the Uſe of this in the firſt place; ſee I ſay, and take we notice, of the great force of true piety, of what account it is with the Lord; it's ſufficient to get honour, not onelyonly to thoſe that have it, with all that are able to judge aright but alſo to their kindred, and to their poſterity, and ſuch as be of kindred, or any way allied unto good and godly men, may rejoyce in it, and after an holy manner boaſt of it, that they are the kinſmen of ſuch worthy ſervants of God, or that they are the children of ſuch godly parents; yet ſo, as that by the example of their kindred, they be ſtirred up, to tread in their ſteps, and to become holy and religious themſelves, otherwiſe that honour will turn to their ſhame, as Solomon ſaith, Prov. 16.31. Age is a crown of glory, when it is found in the way of righteouſneſſe: ſo to be deſcended of good and godly parents, is a crown of glory, if it be ſet on the head of ſuch as are godly and religious, otherwiſe it is a diſhonour to them, and without Gods mercy, ſhall encreaſe their condemnation: and on this ground, let parents learn, how they may eſtate their children in that which may be for their honour, and beſt good, namely thus, they are to labour, to bring themſelves within the Covenant of grace, and to become holy and religious themſelves, and then though they cannot derive their holineſſe to their children, becauſe they beget them not as they be holy men, but as men ſimply by the power and ſtrength of nature, yet by vertue of the Covenant, God will be good to their children, Gen. 26. we read of many bleſſings promiſed to Iſaac, and why? becauſe ſaith the text, verſ. 5. Abraham his father obeyed the voyce of the Lord. Holineſſe in the Parents, ſeales up Gods favour, not onelyonly to themſelves, but to their children alſo: This, cannot raking and ſcraping together of wealth do: it is a common ſaying, but a wicked and curſed ſaying, Happy is the child, whoſe father goes to the Devil. It is rather a comfort to the children, when they can remember that their parents are or have been godly, and in the favour of God, they may then ſay as Jacob ſaid, Gen. 32.9. Lord, thou haſt been, or thou art the God of my father, good and gracious to him, ſhew thou mercy to me his child, according to thine own ſweet promiſe.
Laſt of all; Is it an honour and dignity to be of the race or kindred of Ʋſe 2 ſuch as have been holy ſervants of God, and to be the children of good and godly Parents? what an honour then is it to be the children of God, and to be born of God, and to be the adopted ſons and daughters of God? without queſtion that is the higheſt degree of honour that can be vouchſafed to any: worldly men eſteem it a great honour to be of the race or kindred of Noble men, and great men in the world, but alas, it is but a ſhadow, or rather not ſo much as a ſhadow, compared to the true honour of the leaſt or meaneſt of Gods Saints; They are the adopted ſonnes and daughters of God, the great Lord and King of heaven and earth, they are brethren to Chriſt, heires to the Kingdom of heaven, they have Angels for their guard; all things for their good, and the whole world is theirs; and this honour ought to affect our hearts, and we are to be ambitious in ſeeking this honour, above all things in the world.
Now further, it is not to be paſſed by, without noting, that the Apoſtle here ſaith, the Jewes who lived in his time, at the time when he writ this Epiſtle, were the poſterity of the holy Patriarks, and no doubt they were then able to fetch their pedegree from thoſe holy Fathers, and to prove themſelves to be the ſeed and children of Abraham, and to come of his line, as they alledge for themſelves, and brag of it to Chriſt, Joh. 8.33. VVe be Abrahams ſeed; and verſe 39. Abraham is our father: yea doubtleſſe, they could then ſhew a perpetuall ſucceſſion of their high Prieſts, from Aaron to the time of Chriſt; yet for all this they were rejected, and were not the true Church of God: the Jewes now rejecting Chriſt, and refuſing to imbrace the faith and doctrine of the Goſpel, are not the true Church of God, though they be deſcended from Abraham, and from the holy Patriarks, and though they can derive their pedegree from them. See then (I note it to this purpoſe) the vanity and weakneſſe of that argument, that is uſed by our adverſaries the Papiſts, that forſooth the continual ſucceſſion of Biſhops, is an evident argument of the true viſible Church, and they will needs have their Romiſh Synagogue to be the onelyonly true Church; becauſe, as they ſay, their Pope is the ſucceſſour of Peter, and they have had a continual ordinary ſucceſſion of Biſhops, Paſtours, and Doctors, from the time of the Apoſtles; which indeed is a vain brag, and can never be proved: it is queſtionable whether Peter ever ſate as Biſhop at Rome: And the Popiſh Church hath no ſucceſſion from the Apoſtles for many hundred yeares after Chriſt, at the leaſt, for five or ſix hundred years. And admit they could ſhew a continued ſucceſſion of their Biſhops, from the time of the Apoſtles, without interruption, yet that is but a ſandy and a weak ground, to build the truth of their Church on, unleſſe they can alſo ſhew a continual ſucceſſion of true doctrine, and that their Church hath ſucceeded the Apoſtles, in truth of doctrine; for indeed they cannot be ſaid to ſucceed them, whoſe doctrine they renounce: An outward ſucceſſion of perſons in any place, without ſucceſſion of true doctrine, from the Apoſtles, (which the Papiſts cannot ſhew) is nothing worth. It helpeth not the Biſhop of Rome to have (as they ſay) Peter for their predeceſſour, and that they are his ſucceſſours, ſo long as they ſwerve from the true Doctrine of Peter, and are become ſuch groſſe Idolaters; that perſonal ſucceſſion (if they could prove it) can nothing avail them.
It followeth, verſe 5. and of whom concerning the fleſh Chriſt came, that is, of which Jews, Chriſt alſo deſcended, concerning the fleſh, as touching his humane nature: This is alſo added, as further matter of honour and dignity to the Jewes, that Chriſt came of them, concerning the fleſh, as touching his humane nature, that he that was the Sonne of God, and that from all eternity, ſhould have the ſame Anceſtors and Progenitors with them: Whence we ſee then,
Doctr. That the Jewes are a very Honourable people, having many excellent priviledges and prerogatives vouchſafed unto them, as the Adoption, and the Glory, and the Covenants, the giving of the Law, and the ſervice of God, &c. that they were the ſeed of the Patriarks, and (which is yet more) that Chriſt himſelf, as touching his humane nature, was deſcended from them, doubtleſſe a matter of great honour.
Ʋſe. Which ſhould teach us, Not to hate the Jewes, (as many do) onelyonly becauſe they are Jewes, merely for the very name and title of being Iewes, which name is amongſt many ſo odious, that they think they cannot call a man worſe, then to call him a Jew; but beloved this ought not to be ſo, for we are bound to love and honour the Jews, as being the ancient people of God, to wiſh them well, and to be earneſt in prayer to God for their converſion; we are (indeed) to hate their obſtinacy, in rejecting of Chriſt and his faith, but ought to love them, in reſpect of their ancient and honourable priviledges, eſpecially, that they were once the people of God, that Chriſt himſelf came of their race and line, and if we hear of the converſion of any of them, we are bound to love them ſo much the more, if they once come to receive, and heartily to imbrace the Goſpel of Chriſt; for though believing Jews and Gentiles are one body in Chriſt, yet are the Jewes our elder brethren, and the Goſpel was firſt offered and preached unto them; Go not into the way of the Gentiles, and into any city of the Samaritans, enter ye not, ſaith our Saviour, in his firſt Commiſſion granted to his Diſciples, Matth. 10.5, 6. but go rather to the loſt ſheep of the houſe of Iſrael; ſo that the Goſpel was firſt preached to the Jews, as the Apoſtle ſpeakes, Act. 13.46. and from them it proceeded, and deſcended unto us Gentiles, ſo that all believing Jews are to be honoured and beloved of us, as being our elder brethren, and the people of God; yea we are to wiſh them well, that are yet uncalled and unconverted, and earneſtly and heartily to pray for their converſion.
Again, In that the Apoſtle addeth this limitation, [concerning the fleſh] or according to the fleſh. Hence we are plainly taught the truth of Chriſts Humanity, which is an article of our faith, and a fundamental truth of God, which we are to imbrace upon pain of damnation: and from hence the obſervation is this,
Doctrine. That Jeſus Chriſt, the eternal Son of God, was truly incarnate, and truly became man, conſiſting of a body, and a reaſonable ſoul, in all things like unto us, onelyonly without ſin. The holy Son of God did aſſume and take upon him the nature of man, became true man, conſiſting of a true body, and reaſonable ſoul, and not imaginary onelyonly, yea that he had the properties of a true body, as longitude, latitude, altitude, viſibility, and circumſcription; as alſo the properties of a reaſonable ſoul, as underſtanding, will, and affections: Yea further, Jeſus Chriſt took upon him the common infirmities of the body, and ſoul of man, ſuch infirmities as appertain to the whole nature of man, as hunger, thirſt, yea he was ſubject to be ſorrowful, angry, &c. Joh. 1.14. the Word was made fleſh, and dwelt amongſt us; that is the eternal Word of the Father, the ſecond perſon in the Trinity; even he was made fleſh, which plainly ſheweth the truth of his humane nature. So again, Rom. 1.3. where the Apoſtle ſpeaking of Chriſt the Son of God, ſaith, that he was made of the ſeed of David concerning the fleſh, or according to the fleſh. And in Gal. 4.4. ſaith the Apoſtle, When the fulneſſe of time was come, God ſent forth his ſon, and that ſon that is made of a woman, even that eternal ſon of God, made of a woman: a plain demonſtration of Chriſts humanity: ſo in Phil. 2.7. The Apoſtle ſaith, that Chriſt was made like unto man, and found in ſhape as man: Now indeed ſome (in ancient time) perverted this Scripture, and abuſed it, to ſay, that Chriſt had a heavenly body, and imaginary body, (like unto man) he had a body of an imaginary ſubſtance; but this is contrary to the meaning of the Text, as you may gather by the context: for the meaning is, that Chriſt Jeſus had the ſame properties of a body and ſoul, as other men; as ſeeing, ſmelling, taſting, feeling, hearing, and the like, and ſubject to the like properties and infirmities as we are; as to hunger, thirſt, anger, yea to death it ſelf, as we may ſee in Philip. 2.8. he became obedient to the death, even to the death of the Croſſe: he did eat, and drink, and ſleep, and was ſubject unto ſorrow and heavineſſe, yea even unto the death; ſo that that place rightly underſtood, is a ſtrong argument to prove the truth of Chriſts humanity, that he was like unto us, ſin excepted.
It was needful that Chriſt Jeſus the Son of God, ſhould take fleſh upon Reaſon 1 him, conſiſting of a true body and ſoul, like unto us; Firſt of all, to accompliſh the promiſe of God, which he had made, in Gen. 3.15. the ſeed of the woman ſhall break the Serpents head: here is a Promiſe made, and for the accompliſhment of this promiſe, it was needful that the Son of God ſhould take fleſh upon him.
Secondly, it is needful, that he might ſuffer for ſinne, in his body and Reaſon 2 ſoul, that which the whole Church of God had deſerved by their ſinnes: ſo ſaith the Holy Ghoſt, Heb. 2.9. that he might ſuffer death, (which he could not have done, had he been onelyonly God,) and ſo that he might appeaſe the wrath of God, in that ſame Nature, wherein God was offended: man had ſinned, and man muſt ſuffer for ſinne, either by himſelf, or in Chriſt; and therefore needful it was that the eternal Son of God, the Mediatour of the Covenant, that he ſhould be not onelyonly God, but Man alſo, conſiſting of a true body and ſoul like unto us, excepting ſin onelyonly.
Firſt, this being a truth, it ſerveth to diſcover unto us an errour; Ʋſe. it ſerveth for the confutation of ſome erroneous opinions, that are contrary to the truth of Chriſts humanity, (for it is an Article of our Faith, and muſt be defended,) namely that of the Manichees, and likewiſe of the Anabaptiſts, for they affirm, that Chriſt Jeſus took his body from heaven, and paſſed through the womb of the Virgin, as through a Conduit, or Pipe, and took not her Nature upon him: Beloved, this muſt teach us to renounce this opinion, and not onelyonly this, (which hath been confuted by our Ancient Divines long agone,) but alſo the opinion of our adverſaries the Papiſts: For howſoever they grant unto Chriſt a true Natural body, they dare not deny that, but that he was born of the Virgin Mary; yet in truth they overthrow the truth of his body: how? in that they give unto the body of Chriſt ſuch properties as cannot agree to a true body: what are thoſe? why they give to the body of Chriſt to be inviſible, to be uncircumſcribed, to be in many places at one and the ſame time, properties which cannot agree with a true body; for ſo they hold and teach: it is a common Tenent of theirs, that the body of Chriſt is really locally in the Sacrament of the Lords Supper, under the form of Bread, there is the outward form, but under that bread, there is the ſubſtance of Chriſt; yea that the whole body of Chriſt is in every part and parcel of their conſecrated hoaſt, and yet not ſeen, nor felt, onelyonly the accident, of bread, but the ſubſtance of Chriſt is there: what is this but to overthrow the truth of Chriſt his body, and to make the body of Chriſt to be no true body, but rather a ſpirit? and to make it infinite, to be in many places at one time; for why? Chriſt Jeſus took fleſh upon him, he took our Nature upon him, the body of man, even a true body, and therefore his body cannot poſſibly have ſuch properties as they faſhion: Oh but (by your leave) ſay they, God can make it, God is omnipotent, and he can make it ſo: what God can do, we do not queſtion; but what God will do, let them ſhew it in the Will of God revealed, that God will do it, or and if I ſhould affirm it, that God cannot make the body of Chriſt (it ſtill remaining a true and perfect body,) in many places at one and the ſame time, if I ſhould affirm it, they cannot nor never were able to diſprove it; for this were to make the body of Chriſt to be no body, to be circumſcribed, and not circumſcribed, which are contradictories, and contradictories can never agree to the Nature of God, to make a body, to be a body, and no body, at the ſame time, God cannot do, it is contrary to the Nature of God, to make contradictories agree together; and therefore if I ſhould affirm it, they cannot diſprove it.
Again, ſeeing Chriſt Jeſus took our humane Nature upon him, the properties of a body, and faculties of a ſoul, herein appeareth the infinite love of God unto man, whoſe nature he aſſumed, and took in unity with his Godhead; herein appeareth the advancement of mans Nature above all creatures in heaven and in earth; yea above the Angels, being received into unity of perſon with the Son of God, the ſecond Perſon in the Trinitie he did aſſume our Nature, and the common infirmities of our nature: From hence Gods children, ſuch as are true believers, members of Chriſt, may gather much comfort: for why? the Lord Jeſus their Head and Saviour will be pitiful and compaſſionate unto them, when they lye under any diſtreſſe of body, or mind: Chriſt hath as it were his bowels yearning towards them, he knoweth the infirmities common to the nature of man, and that by experience; he hath felt the anguiſh and the pain that appertain to his members, in his bleſſed body and ſoul, and therefore he is touched with a fellow-feeling of them, even a compaſſionate feeling of them: we know a man that hath been under any pain, or grief of body or mind, will be exceeding pitiful to any that be under the like grief, and marvellous compaſſionate unto them, ſaying, Oh I have felt it, I know what belongeth unto it, I pity him. Thus the Lord Jeſus having the experience of the common nature of man, much more will be compaſſionate to his poor members, in time of their Afflictions; and to this purpoſe is that, in Heb. 2.17, 18. that in all things he became to be made like unto his brethren, that he might be merciful, and pitiful, and might have a fellow-feeling of their miſeries: and in the 18. verſe, For in that he ſuffered, and was tempted, he is able to ſuccour, and will ſuccour, all that are tempted: ſo alſo the Holy Ghoſt ſaith, Heb. 4.15. For we have not an high Prieſt, which cannot be touched with the feeling of our infirmities, but in all things tempted and tryed like unto us, yet without ſin. Doeſt thou then (that art a believing member of Jeſus Chriſt) lye under any affliction, or trouble of mind? remember this to thy comfort, that the Lord Jeſus thy Head and Saviour, having had experience of the common grief, he is compaſſionate, and will put under his hand, and ſupport thee in the time of trouble, and affliction, and give thee eaſe in his due time; it may be thou being under ſome great Croſſe, men will pity thee; do men pity thee? aſſuredly the Lord Jeſus doth much more pity thee, that art a true believing member of his body; therefore comfort thy ſelf, and do not think (which may be ſome ſcruple in thy mind,) that Chriſts advancement into heaven, maketh him forget his poor members here on earth; no, he is touched with a fellow feeling of their miſery; his advancement cannot make him forget thee, no, the holy Ghoſt preventeth this ſcruple, in Hebrewes 4.14, 15. We have ſuch an high Prieſt that is gone into heaven: alas may ſome ſay, he is gone into heaven, far away out of my ſight, and as they ſay, out of ſight, out of mind, he hath no pity, nor compaſſion on me; mark what the Holy Ghoſt ſaith, he preventeth this, though this High Prieſt be gone into heaven yet we have not ſuch an high Prieſt, that cannot be touched with the feeling of our infirmities, (but what?) in all things tryed, onelyonly without ſin: though our high Prieſt be exalted to the higheſt glory in heaven, yet this maketh him not forget his poor members; his pity and compaſſion is nothing at all diminiſhed; though he be ſo great an high Prieſt, and liveth in bliſſe, and in glory, yet comfort thy ſelf, he is ſtill as compaſſionate as ever he was; although the Lord doth ſuffer the wicked to ride over their back, and to triumph, yet he is the King of his Church, and will riſe in Judgment, to execute Juſtice: howſoever he may whip and ſcourge his children, yet he will burn the rod, and deliver his: So that this may be a matter of excellent comfort to Gods children, that Chriſt is true Man.
Who is God over all, bleſſed for ever, Amen.
THe Apoſtle now goeth further on in a deſcription of Chriſt, and having affirmed, That Chriſt came of the Jewes concerning the fleſh, he preſently addeth, that he is God over all, bleſſed for ever; that is, as I formerly ſhewed you, Who is true God, very God, God by nature, God by being, God over all perſons, and over all things, yea God eternal, to be bleſſed, praiſed, and Magnified, and worſhipped, and glorified of all things, and in all ages for ever, Amen.
Here then we have a plain and pregnant proof of the God-head of Chriſt Jeſus, which is alſo a fundamental truth, and ſuch a truth as we muſt believe upon pain of damnation: and from hence it is evident, that Chriſt is not onelyonly true man, coming and having original from the Jewes concerning the fleſh, but God alſo; the Doctrine is this,
That the Son of God, Chriſt Jeſus, is true God, very God, Doctrine. he is God by nature, and by eſſence, God of himſelf, equal to his Father: indeed as Chriſt Jeſus is the ſecond Perſon in the Trinity, and in regard of his Sonſhip, he is from his Father, begotten of him from all eternity, as he is the Son: But in reſpect of his Godhead, he is God of himſelf, equal to his Father: the Apoſtle here affirmeth it, that he is true God, and very God; and not onelyonly barely affirmeth it, but backeth his affirmation, by two ſpecial epithets and titles, to prove it. Firſt, he is over all, he is over all perſons, and over all things, he being Creator over all, Coloſſ. 1.16. By him were all things created, viſible, inviſible, Thrones, Dominions, Principalities and Powers. Secondly, he is ſaid to be bleſſed for ever, which is alſo an epithet, title and attribute of God; Rom. 1.25. the Gentiles turned the truth of God into a lye; and worſhipped the creature, and forſook the Creator, bleſſed for ever: and this holy truth of God hath not only ground and footing here, but in other places of Scripture, Joh. 1.1. In the beginning was the word, and the word was with God, and that word was God: even before the world was, or had a being, he was God; yea the Evangeliſt ſaith, that by it all things were made, and without it was made nothing that was made: he putteth it down both affirmatively, and negatively: and in Joh. 8.58. Chriſt ſaith, Before Abraham was, I am: a title and an attribute proper and peculiar to God alone, Exod. 3.14. I am hath ſent me unto you; not I was before Abraham, but I am. Philip. 2.6. the Apoſtle ſaith, that Chriſt even before his incarnation, was in the form of God, and he thought it no robbery to be equal with God: he knew it to be no wrong nor uſurpation, to be equal with God. It were no hard matter at large to prove this truth as by the predictions and foretellings of the holy Prophets of God, which are ſpoken of Jehovah in the Old Teſtament; and in the New Teſtament we find applyed to Chriſt; and alſo by the works that are proper to God, and peculiarly appropriated to God, and cannot be, but of a Divine Nature, theſe are given to Chriſt, as to make the world to know the hearts of men, and forgive ſins; yea by the many and wonderful Miracles that he wrought, beyond the power of man; man was not able to perform the like, which his enemies could not chuſe but acknowledge, that therein appeared a Divine power: all this doth demonſtrate unto us, the truth of Chriſts Godhead. Yet before I come to make uſe of it, I hold it needful to anſwer ſome Cavils which are brought even againſt this very text that now we have in hand: for ſome wrangling ſpirits in the world, do ſtretch their wits to wrong this Text, and ſay, that Chriſts Divine Nature is not proved out of this Text; which to my underſtanding, is as clear as any in the Book of God.
Cavil.For thus they Reaſon, (ſay they) Not every one that is called God, (in Scripture) is therefore the God of heaven and earth; for Magiſtrates are called gods, Pſal. 82.1. God ſtandeth in the aſſembly of gods: and in the ſixth verſe, I have ſaid, Ye are gods. And again, in that it is aſcribed unto Chriſt, to be over all, that title belongeth unto Chriſt, not by nature, but by donation, it is a donative given him from his Father, in Phil. 2.9. where it is ſaid, God hath highly exalted him, and given him a name over all names; ſo that bleſſed for ever, is a title given him of his Father, and belongeth to God the Father; and they alledge. Rom. 1.25. and in 2 Cor. 1.3. & 11.31. where, bleſſed for ever, is given to God the Father. And therefore this place is no clear evidence and proof of the Godhead of Chriſt; thus they ſeek to put out the clear light of the truth.
But they are eaſily anſwered: Anſw. Firſt of all, it is true indeed, Magiſtrates are gods, they are ſaid to be gods, not properly, but figuratively, and by reſemblance, and by way of ſimilitude, they bear the Image of God, and ſtand in the Room of God in regard of their power and authority.
Note.And it is worth our marking, we ſhall find, that the name and title of God, is never in Scripture given to any one ſingular perſon, to any one individual: I have ſaid▪ you are gods; but never ſaid, I have ſaid, thou art a god: or if it be, it is with a limitation to a certain ſenſe; as God ſaith to Moſes, I have made thee a god; thou art a made god: In my place thou art a god, to Pharaoh. Again, Magiſtrates (in Scripture) are never ſaid to be God over all; but Chriſt is here ſaid to be God over all, which proveth, that he is the great and mighty God, the King of heaven and earth, he is God over all. Oh but they ſay this title, over all, it belongeth not to Chriſt by nature, but by donation, and guift. They are deceived, and the ground they build upon is not a good foundation: For in Philip. 2. you ſhall find there, that the Apoſtle ſpeaketh of the exaltation of Chriſt, as he is the Mediatour; ſo he hath a name by guift, he hath a name given him over all names, according to his humane Nature, but he is God over all by Nature, and that appeareth in Joh. 3.31. He that is come from on high is above all; ſtill the Evangeliſt ſaith, he is above all, and over all; ſo that he hath that properly by nature.
Now touching the phraſe, the laſt thing that they alledge, bleſſed for ever, which they ſay, is never given to any, but to God the Father: it is true, it is uſually in Scripture given to God the Father, yet not by way of excluſion, not excluſively, not ſo, as that the Son, and Holy Ghoſt are ſhut, (to be bleſſed,) for when it is given to God the Creator, as in Rom. 1.25. it is not onelyonly to God the Father, but even therein alſo is Chriſt included, becauſe by him are all things created, Joh. 1.3. Col. 1.16. For the work of Creation is a work of the whole Trinity; ſo that notwithſtanding this allegation, and Cavil, it is ſtill a truth, That Chriſt Jeſus is God, true God, very God, God by nature, God by being, God of himſelf, equal to his Father. Come we now to the Application.
I might bend the force of this truth, againſt the opinions of the Arians, Ʋſe. and Mahumethiſts, that have along time blaſphemed Chriſt, but their old rotten opinions have been ſufficiently confuted by the Ancient Divines of our Church. But take we notice of this truth, to this purpoſe; It ſerveth to clear the Doctrine of our Church, from a vile ſlander and blot, that the Papiſts ſeem to blemiſh it withal.
The Papiſts are ſo impudent and ſhameleſſe, that they ſtick not to charge our Doctrine, to be tainted with no leſſe then the higheſt degree of Atheiſme, in this reſpect, becauſe we teach this holy truth of God, That Jeſus Chriſt in reſpect of his Godhead, is of himſelf, and is equal to his Father, even becauſe we teach this fundamental truth: they ſay it is the higheſt degree of Atheiſme, and why? Becauſe, ſay they, common ſenſe teacheth us, that he only is the natural ſon of man, who by generation receiveth his nature and ſubſtance of his father; now, ſay the Papiſts,Bellarminus in prefat. lib. 1. de Chriſto. if Chriſt Jeſus receive not his Godhead from his Father, but be God of himſelf, as you teach, ſurely then ſay they, he is not the true Son of God the Father, and conſequently God the Father, is not a true Father; and ſo, ſay they, by your Proteſtants doctrine, you overturn and cut down the Father and the Son in the bleſſed Trinity; and in this reſpect your doctrine is hereticall, erroneous, and tainted with Atheiſme.
To this I anſwer, Here mark how abſurd and groſſe they are, in chargeing this upon us: Their fooliſh conjectures in a matter of great weight and conſequence, doth plainly appear, to be moſt groſſe, and moſt abſurd. In that in ſo great a Myſterie as this is, the unſpeakable, and unconceiveable Sonſhip of the Son of God, they would build it upon common ſenſe, and make the generation of man to be the pattern of it; that as it is in the natural generation of man, ſo it muſt be in the generation of the Son of God, there being a greater difference between theſe two, then there is between heaven and earth.
In the natural generation of men, we know, that the child begotten, cometh from the Father by propagation, but the eternal Son of God cometh not by propagation, but by communication of eſſence and ſubſtance; yea by communication of his whole eſſence and ſubſtance: The eternal God begeteth his Son, by communicating his whole eſſence and ſubſtance, ſo that the Father is in the Son, and the Son is in the Father; and ſo it is not in the natural generation, they are two diſtinct perſons.
But to anſwer them more properly, and more fully, it ſeemeth, that theſe Cavillers, they cannot, or they will not diſtinguiſh between the Godhead, and the Sonſhip of Chriſt, we hold and teach, that the Godhead of Chriſt is of himſelf, as well as his Father, becauſe the Godhead of the Son is not begotten, no more then the Godhead of the Father; but withall, we hold and teach, that the Sonſhip cometh from the Father, and Chriſt is from the Father, as he is the ſecond perſon in the Trinity: but as he is God, he is of himſelf, God of very God, God coequal, God coeſſential, together with his Father; this we are to hold and maintain: and the Popiſh Cavils are of none effect, nor nothing worth being but an idle ſhift: to make application to our ſelves.
Is this a truth, that Chriſt Jeſus is true God, very God, as we ſee it is, Ʋſe. Oh then how may the Church of God, upon this ground, comfort it ſelf againſt all the Malitious and wicked enemies, that do oppoſe it: they of the Popiſh ſort, they brag of it, that they are many, that they are mighty, they are rich, they are great, they are up in arms, and they will prevail; and their Pope ſhall be upheld, ſay any man what he can to the contrary, they will have their Maſſe, their Indulgences, Trentals, and Dirges, and uphold the Church of Rome, and advance it, in deſpight of all that ſay nay; Even that Antichriſtian Whore of Babylon, and Synagogue of Rome, they will be advanced again in this Land? ſee how faſt they hold a lye, in their right hand, What can they do againſt the Lord Jeſus, the Head of his Church? who is true God, very God, the mighty God, Eſay 9.6. they may oppoſe him and his Kingdome, but can they paralel, and match his power? they bend their force againſt the Church of Chriſt, but they ſhall not prevail, for the Church of Chriſt is knit unto Chriſt, who is the eternal and everliving God, of infinite power, able with the breath of his mouth, to blow all theſe enemies of the Church of God into hell, in a moment; the Church of Chriſt is knit unto Chriſt, and liveth in the life of Chriſt, ſtandeth in the ſtrength of Chriſt, it ſtandeth in the ſtrength of him that is the Creator of all the world, can then the enemies of it prevail to the ſubverſion of it? they wreſtle againſt heaven, and the God of heaven and earth; for with him hath the Church combination: what then can they do againſt this bond and knot of unanimity, who ever fought againſt him, and proſpered? did ever any man lift up his hand againſt heaven, and proſper? no ſurely.
Again, this may not onelyonly yeeld matter of comfort to the Church of God in general, but to every true member of it in particular; the conſideration of this, that Chriſt is true God, and very God, may yeeld matter of comfort to all that in Chriſt: for why? they are knit to him, who is the ever ſpringing Fountain, the tree that bloſſometh comfort, who is able to take them out of his hand? neither hell, death, nor the devil, with all his Inſtruments: And further, this may chear thee up with this comfort, that thou art one with him, in whom is found all fulneſſe and perfection, not onelyonly of power, but of grace, and mercy, and favour, and meekneſſe, and loving kindneſſe, they are knit unto him who is not only able to help them, but willing to help, and will never ſuffer them to periſh; it is the very argument of comfort which the Lord hath given unto us, Joh. 10.30. I and my Father are one: in the Verſe before, ſaith he, none ſhall be able to pluck them out of my hand; then he ſubjoyneth, I and my Father are one; one in ſubſtance, one in power, none ſhall be able to pluck them out of my hand: And indeed it is no marvel, that the Papiſts, that teach that deſperate Doctrine, (of doubting of ſalvation, that a man cannot have any certain hope of ſalvation, but muſt live in ſuſpence of it,) it is no marvel that they teach, that Chriſt Jeſus is not God of himſelf, for theſe two things do well ſuit and jump together; we muſt doubt of ſalvation, becauſe Chriſt is not true God of himſelf: a falſe aſſertion. But let us learn to know, that Chriſt Jeſus is very God, and it will yeeld us matter of comfort, both in life and in death; we are knit unto him who is full of power able to defend us againſt all oppoſitions, he will bring us to the poſſeſſion or life and glory in heaven, even to the ſame glory in heaven where he is, even at the end of the world, when all creatures ſhall have their change, then will the Lord Jeſus ſhew his glory, and beſtow it upon thoſe that are his true members, he will ſuffer none of them to periſh, ſo ſaith the Apoſtle, 2 Tim. 1.12. I know whom I have believed, and I am perſwaded that he is able to keep that which I have committed to him againſt that day. I have laid up my reward in the hands of him that will never fail me, but ſurely preſerve and keep it for me.
Who is God over all; bleſſed for ever, Amen.
HEre you ſee, (and it is clear,) that Jeſus Chriſt is both true man, and true God; Now then from hence, we are to take notice of the perſonal union of the two Natures of Chriſt, into one perſon: and the obſervation ariſing hence is this,
That Chriſt Jeſus is God-man, or Man-God: Doctrine. Chriſt Jeſus is both God and man in one perſon, the Godhead of Chriſt is truly and perſonally united to his Manhood; ſo that in Chriſt, God and Man make but one Perſon: and that we do not miſconceive this truth, touching the combination and conjunction of the two Natures of Chriſt, we muſt know, that the Godhead and Manhood of Chriſt, are not united with any compoſition, or commixture; as in mixing water and wine, no nor it by converſion, and turning the one into the other; the Godhead is not turned into the Manhood, nor the Manhood into the Godhead; the Godhead in Chriſt is diſtinct in eſſence from the Manhood, and the Manhood in Chriſt diſtinct in ſubſtance from the Godhead, and the properties of both natures remain incommunicable, the properties of the one, is not given to the other, as to be omnipreſent, and omnipotent, is not communicated to the Manhood of Chriſt, to be every where at one time, nor the properties of the Manhood to the Godhead, as to be circumſcribed, locally preſent in one place, which is the nature of a true body, but the fulneſſe of the Godhead dwelleth in the Manhood perſonally, and bodily, Col. 2.9. by perſonal union is the Manhood united to the Godhead, and doth ſolely and onelyonly conſiſt and ſubſiſt in one perſon in Chriſt, Joh. 1.14. the VVord was made fleſh, it became fleſh: and in 1 Tim. 3.16. the Apoſtle ſaith, without queſtion, or controverſie, great is the Myſtery of godlineſſe, and therein is God manifested in the fleſh; God, and fleſh, a wonderful myſtery indeed: thus it is in the eternal Son of God, who took fleſh upon him; ſo that the Manhood of Chriſt is not a Perſon, but a Nature, and received with the Godhead of Chriſt, which we all confeſſe, he is God and Man in one Perſon. Come we to the Application.
Firſt, this ſerveth to inform our Judgments, Ʋſe. in a particular point needful to be known, and that is this; That the fulneſſe of merit is found only in Chriſt, and in him alone and no other, the merit of life, and of ſalvation, is properly in Chriſt; he is the proper ſubject of all merit of life and ſalvation, onelyonly the works of Chriſt are meritorious, his holy ſufferings, and his holy actions, theſe are meritorious, and none elſe; the work of no man or woman upon the face of the earth, though the members of Chriſt, are not meritorious, none but Chriſts: and why? becauſe he is God and Man only, and alone in one perſon. The Papiſts, the enemies of Gods truth, think they have ſufficient ground for the merit of true believers, from the union between Chriſt and true Believers, becauſe true believers are one with Chriſt by faith, and make one myſtical body, (as they do indeed) and are knit by faith, and the Spirit, and becauſe they are thus combined to Chriſt by a myſtical union, therefore the Papiſts think, they have ſufficient ground to prove the merit of the good works of true believers, that becauſe of this union they are meritorious. But their ground faileth them; it followeth not, that becauſe true believers are one with Chriſt, that therefore their good works do merit, for true believers are knit to Chriſt myſtically, not perſonally, for Chriſt and a believer are two diſtinct perſons; though they be joyned to Chriſt by faith, and the Spirit, it is not perſonally: now perſonal union is the ground of merit in Chriſt himſelf, and the perſon that muſt merit and deſerve life and ſalvation, muſt be more then a mere man, the Manhood of Chriſt, apart, and by it ſelf conſidered, meriteth nothing; but as it is received into unity of perſon with the Son of God: ſo that the perſonal union of Chriſt is a ground of merit; for if Adam had ſtood in his innocency, he could not have merited a better eſtate to himſelf, becauſe he was but mere man; ſo then theſe enemies of the truth, they muſt prove, (which they can never do) that true believers are one with Chriſt, by perſonal union, before they can conclude the merit of good works, and that becauſe of that myſtical union they are meritorious: but to make application to our ſelves.
Ʋſe. This truth, That Chriſt Jeſus is God and Man, Man-God, being duly conſidered and thought upon, may yeeld unto us excellent and ſweet comfort to as many as believe in Chriſt, for by vertue of the two Natures of the Godhead and Manhood in Chriſt, by believing in Chriſt Jeſus, we come to be partakers of all the merits of Chriſt Jeſus, whatſoever he hath done or ſuffered, becauſe we being one with him by faith, by vertue of the union, we come to be partakers of him, and to have Fellowſhip and Communion with God wherein ſtandeth the true communion, and there is no coming unto God with comfort, though we cry loud, and fill heaven and earth with our cries, but by a Mediatour, if we come unto him out of a Mediatour, they come unto God angry with them, ready to pour out his vengeance upon them. Now the Divine and humane nature of Chriſt being knit together into one perſon, they make a perfect Mediatour, by whom we have acceſſe to the throne of grace, with comfort, he is God and Man in one perſon, and ſo we may approach with comfort; yea by this means, we believing in Chriſt, we come to be partakers of the ſufficiency and grace of the merit of Chriſt, and they appertain unto us, yea we being one by faith, with the Manhood of Chriſt, we come to be made one with the Godhead, and ſo to have acceſs unto God who is the fountain of all goodneſſe: this is a matter of excellent comfort.
Again, it is further to be obſerved, that the Apoſtle doth not reſt in deſcribing of Chriſt to be God over all, but addeth further, bleſſed for ever, he breaketh out into an addition of praiſe and giving glory to the name of Chriſt, and magnifying of him; that he is for ever, in all ages; and in all times, to be bleſſed, praiſed, magnified, and glorified, and he ſubjoyneth to this, the word Amen; thereby ſignifying the inward aſſent of his heart, Amen: for the word, Amen, is not here (vox optantis) a word of wiſhing, but (vox approbantis, et vox affirmantis,) a word of approving, and a word of affirming; certainly he is ſo, Amen.
The Obſervation is this,
Doctrine. That Jeſus Chriſt ought to be ſpoken of, and thought upon with reverence and honour to his name, his name muſt be honourable, and pretious unto us; and when we either think upon, or have any occaſion to make mention of the holy name of Jeſus Chriſt, we are to do it with honour and reverence, and to give unto it due praiſe, and due glory, yea we are to mention it with fear and trembling. And to illuſtrate this point, hence it is that we find many excellent epithets given unto Chriſt, importing the glory of his name, 1 Cor. 2.8. the Apoſtle ſaith, he is the Lord of life and glory: and in 1 Tim. 6.15. The Apoſtle ſpeaking of Chriſt, ſaith thus, he is bleſſed the Prince of princes, King of kings, Lord of lords, bleſſed for ever: and in Heb. 1.2, 3. the Authour of the Epiſtle ſaith, he is the heir of all things, the Lord and Governour of heaven and earth, the brightneſſe of his glory, the ingraven image of the Perſon of God, yea he hath a more glorious name then the Angels: Theſe titles do point unto us the excellency of his name, and do manifeſt unto us, that indeed, the name of Chriſt muſt be honourable unto us, and we muſt look that we think and ſpeak of it with reverence and honour. And there is good Reaſon for it.
Reaſon 1 Becauſe he is God and Man in one Perſon, and as he is God, his name is great, and glorious, honourable and fearful, Pſal. 111.9. he hath commanded his Covenant for ever, holy and fearful is his name: as he is God, and in reſpect of his Manhood, ſurely he is more excellent then the very Angels, and doth exceed all of them, in wiſdom, holineſſe, goodneſſe, power, Majeſtie, and glory: and as the humane Nature, the Manhood of Chriſt, is received with his Godhead: it is to be adored and worſhipped, with Divine and religious worſhip, not apart by it ſelf, but as it is conſidered, as united to the ſecond perſon, it is to be adored with the ſame worſhip wherewith we adore God, Heb. 1.6. even then let all the Angels worſhip him; even when his Manhood is received into unity with his Godhead, and therefore the name of the Lord Jeſus ought to be honourable and pretious, and we are to give him praiſe and glory due to his name.
Juſtly then are they to be taxed and reproved that do abuſe, and abaſe Ʋſe 1 the name of the Lord Jeſus: you will ſay, Is there any ſo vile, and ſo debauched, as to abaſe the name of the Lord Jeſus? Yes, many do; Firſt of all, the Papiſts, when they repeat the name Jeſus after the manner of exorciſme to drive away the devil, and to put away ſome evil from them, or to bring ſome good: and thus do witches and wizzards, when they uſe the name Jeſus in their charms, and inchantments, and think there is vertue in it, and are able to work a feat or wonder, by the name Jeſus, they prophane the holy name of Jeſus: Yea is it not a common thing with many ignorant perſons amongſt our ſelves, to abuſe the name of the Lord Jeſus? what more common then with many to ſwear by the name of Jeſus, and of Chriſt? and what more uſual, then for ſome upon every trifling occaſion, out of a fooliſh admiration, or in merriment, or laughter, to ſay, oh Jeſus, oh Chriſt, Jeſus God; they abuſe his name: what is it but an abuſing of the holy name of God? a thing little thought upon; yea ſome will ſay, what, ſhall we not have the name of God in our mouthes? muſt we name the devil? but let theſe know, that they take the name of the Lord their God in vain, and prophane it; and aſſure thy ſelf, the Lord Jeſus will not hold thee guiltleſſe, that ſo takeſt his name in vain: and there is no other name to come to life and ſalvation, but onelyonly this, Act. 4.10. and doeſt thou look for ſalvation by it? thou deceiveſt thy ſelf, the Lord Jeſus will not ſuffer that ſin to eſcape his puniſhing hand: we are not to name it upon every trifling occaſion, of laughing and merriment; for know, that the hand of the Lord will one day overtake them, and therefore break off this ſin before the revenging hand of the Lord light upon you; for aſſuredly, that hand will cruſh thee both body and ſoul to hell, without timely and hearty repentance.
And in the ſecond place, learn we every one of us, to acknowledge the Ʋſe 2 greatneſſe, and the glory of the bleſſed Name of the Lord Jeſus; the beſt of us all (howſoever ignorant perſons are taxed herein) come far ſhort in acknowledging the honour due to this Name: Learn we therefore to magnifie it, and give him the glory and the praiſe, and ſay, bleſſed for ever, aſſenting unto it, Amen.
And to this purpoſe conſider, if ſo be the name of the Lord Jeſus, (which is pretious and honourable in it ſelf) if it be not honourable and pretious to every one of us, when we either think upon it, or have occaſion to make mention of it, that we have not our mouthes opened in lauding and praiſing of it, it is a ſign that our hearts are not right within us, our hearts are rotten and corrupt, we are not affected with the greatneſſe of the holy Name of God as we ought, we have not a lively ſenſe and feeling of the comfort to be found in Chriſt; the name of Chriſt to us is not a pretious oyntment poured out, Cant. 1.2. For without queſtion every honeſt and good heart is ready, upon the conſideration of the comfort to be found in Chriſt, to break out in magnifying and praiſing that holy Name; ſo if our eyes be opened, and we ſee the ſweetneſſe found in Chriſt Jeſus, to be the Fountain of all happineſſe, how can we but bleſſe him, and praiſe him, and give him the honour and glory due to his bleſſed Name? all generations do call the Virgin Mary bleſſed, becauſe ſhe found favour with God, ſo far as to bear in her womb the Lord Jeſus; and thoſe whoſe hearts are truly affected unto Chriſt, cannot but praiſe and magnifie the Inſtruments of publiſhing the name of Chriſt, the very feet of ſuch are beautiful unto them, Eſay 52.7. How beautiful are the feet of them that bring the glad tydings of peace, and of reconciliation, between God and man?
Now then if we would be ſure of it, that our hearts are right within us, and that indeed we are heavenly minded, and that we are ſuch that have Jeſus Chriſt in a due admiration, and have a lively ſenſe and feeling of the comforts in Chriſt; then let us whenſoever we name Chriſt, do it honourably, and reverently, and when we do ſpeak of it, either in publick or private, take heed of abuſing his name, but ſpeak of it honourably: for if we do not love the name of the Lord Jeſus, let him be had in execration, let him be accurſed, 1 Cor. 16.22. Therefore let us be ſtirred up to the practiſe of this duty, to praiſe the name of the Lord Jeſus, ſaying, Bleſſed, praiſed, magnified, and glorified be his name for ever, in all ages, and all times, Amen.