Choice Grounds and Principles of our Christian Religion, Treatise · Questions 8,9
Quest. 7. What is Christ? Answ. Christ is the eternall Sonne of God, perfect God, and perfect man, in one person, Pro. 8.22, 23. Ioh. 1.1. Gal. 4.4. Heb. 2.14. Iam. 1.14. 1. Ioh. 4.2. Esay 7.14. Quest. 9. Had Christ alwayes these two natures in one person? Answ. Christ, as touching his Godhead, was without beginning, of one and the same Essence and Being with the Father, equall, and all one with him, in glory, maiestie, and power: And he became man, when he tooke to his diuine nature, our flesh in the wombe of the virgin Mary, like vntounto vsus in all things, except sinne, Esay 53.8. Ioh. 10.30. Phil. 2.6. Ioh. 5.21. Luke 1.35. Heb. 2.16, 17. Heb. 4.15.
EXPOSITION.
THese three points (for the better vnderstanding of these two principles) doe fitly offer themselues to be considered. First, that there are two natures in Christ, a diuine, and humane nature. Secondly, although there be two natures, yet there is but one person. And thirdly, how this vnion of both natures was made in one person. That there are two natures in Christ, it is euident as concerning his diuine nature, Ioh. 1.Io…. 1.1, 2, 3, 14. In the beginning was the Word, and the Word was with God, and the Word was God. By the Word in which place, that the Euang. vnderstandeth not that word of God which is spoken, and vanisheth, but the person of the Sonne of God: it is manifest not onelyonly in that hee saith there expresly, that that Word was God, but addeth also, that All things were made by him. and without him was nothing made that was made: in him was life, and the life was the light of men. And yet more plainly, And the Word was made flesh, and dwelt among vsus, and we beheld his glory, as the glory of the onelyonly begotten Sonne of the Father, full of grace and truth. By all this compared together, it is very cleare, that our Lord Iesus Christ is the Word, and onelyonly begotten Sonne of God, and that as he is the Word, and Son of God, he is without beginning, hee is no creature, not taking his Essence with the things created, but his Being is eternall, and before all things. According as most notably, Pro. 8.Pro. 8.22, 23, 30, 31. doth Salomon bring in the person of the Sonne of God (whom hee there calleth the Wisdome of God) after this manner speaking of himselfe: The Lord hath possessed me in the beginning of his way, I was before his workes of old, I was set vp from euerlasting, from the beginning, and before the earth. And a little afterward, Then was I with him as a nourisher, and I was daily his delight, reioycing alway before him: And I tooke my solace in the compasse of his earth, and my delight is with the children of men. Now seeing in the beginning, God created heauen and earth (as Moses sheweth, Gen. 1.) And yet this Wisdome & Word of God (who is his eternall Sonne) was (as Salomon speaketh) before the same worke of creation: it is plaine, that hee had no beginning of Essence, but is from euerlasting and before all worlds. The Apostle Peter, 1. Epist. 1. saith of Christ,1. Pet. 1.20. That hee was fore-ordained before the foundation of the world. And Ioh. 8. he thus testifieth of himselfe,Ioh. 8.58. Verily, verily, I say vntounto you, before Abraham was, I am. He saith not, I was, or hauehave beene, for so should hee hauehave attributed no more to himselfe then to the Angels: for the Angels and celestiall spirits were in time before Abraham, and so was the very deuill: but in this phrase of speech, I am, hee exempteth himselfe from all moment of time, and proueth the sempiternity of his Diuinity, as hauing neither beginning nor end of dayes. For if he began not in the beginning, but was (as the Euangelist saith) in the same, then can it not be, but that as hee was without beginning, so shall hee also be without ending: As Reuel. 1.Reu. 1.8. I am Alpha, and Omega, the beginning, and the ending. He saith not, I hauehave ending, neither doth hee say, I hauehave beginning, but I am the beginning, and the ending. Infinite are the testimonies which might further be alledged for the proofe of this; but the point is plaine, and therefore now to the consideration of his humanity. That that Word, and eternall Sonne of GOD, which was with GOD in the beginning, and who being God, created all things that are, &c. That euen that Word (I say) vouchsafed so far to abase himselfe, as to descend from heauen, and to become man like vntounto vsus in all things, except sinne: I might make this manifest by many testimonies of the old Testament, prophesying and foretelling that it should be so; but of this there being also no doubt amongst vsus, two or three may suffice. In Esay 7.Esa. 7.14, 15. The Prophet prophecying of Christes humanity, hath these words, The Lord himselfe will giuegive you a signe: Behold, the virgin shall conceiue and beare a Sonne, and she call his name Immanuel, (or God with vsus:) Butter and honey shall he eate, till he hauehave knowledge to refuse the euill, and to chuse the good. Also chap. 9.Esa. 9.6, 7. VntoUnto vsus a child is borne, and vntounto vsus a Sonne is giuen, and the gouernment is vponupon his shoulder, and hee shall call his name Wonderfull, Counsellor, the mighty God, the euerlasting Father, the Prince of Peace, &c. Hereunto may be added the promises that were made of him to Abraham, and before him to our first parents, Gen. 3. and chap 12. and 22.Gen. 3.15 Gen. 12.3. & 22.18. As also to Dauid, Ier. 23. Psal 89.I…. 23.5, 6. Psal. 89 35.36, 37 But let vsus see what the new Testament speaketh, of the accomplishment and fulfilling of that which was thus prophesied of before. Wee may see, Math. 1. and Luke 3.Math. 1.1, &c. Luk. 3.23, &c. how diligently these two Euangelists doe draw the lineall descent of Christ, from the loynes of Abraham to Dauid, and from Dauid to the Virgin Mary, who, when the fulnesse of time was come, that he should be deliuered, brought forth a Sonne, who in all respects appeared to be true, and very man; And for which cause doth the Scripture call the said blessed Virgin, not a supposed mother, but a true & naturall mother, which, of the substance of her owne body, gaue true flesh, and substance of man, to the Son of God, according to that, Esay 7. which was alledged before. And for which consideration also, saith the Apostle, Gal. 4.Gal. 4.4. that God sent forth his Son, made of a woman, that is, according to mans nature. Further proofe may be had, Heb. 2. and chap. 4. 1. Tim. 3. Rom. 2.Heb. 2.14, 16. Heb. 4.15. 1. T…. 3.16 Rom 9.5. but I passe to the second branch.
Although there be two natures, yet there is but one person.
Reason 1 For if there should bee two persons, then of necessity there must bee two Christes, according to the heresie of Marcion, who wickedly affirmed, that there were two Christes, the one crucified, and the other not. But for the cleare vnderstanding of this deepe mysterie, that two natures remaine in the one person of Christ, a true Diuine, and a true humane nature, (either of them retayning its own disposition, and peculiar properties,) it is euident in the very same places of Scripture, which hauehave already beene alledged. As first, where the Prophet Esay, chap. 7. saith not only, that a Virgin shall conceiue, and bring forth a Sonne: but also addeth, that his name shall be called Immanuel, as I hauehave noted before. In these words (I say) doth the Prophet acknowledge both natures in Christ: for according to his Diuine nature, he is called Immanuel, or God with vsus, and according to his humane nature, he is said to be conceiued and borne. Also in that saying, Esay 9. is this apparant: VntoUnto vsus a child is borne, and vntounto vsus a Sonne is giuen. For Christ is giuen, who as concerning his Godhead is from euerlasting, and hee is also borne, hauing his beginning and being, as touching his manhood in the world. In Math. 22.Math. 22.42, 43. After the Pharises had answered touching the Christ, that he should be the Son of Dauid, he said vntounto them, How then doth Dauid in spirit call him Lord, &c? As if hee said, Seeing Christ is without doubt the Sonne of Dauid, and yet Dauid by the holy Ghost calleth him Lord, that is, very God, of the selfe-same power with the Father; it is plaine, that Christ is very man, and very God in one person. This therefore must of necessity, and vnderunder paine of condemnation, be both beléeued and acknowledged: And not only so, but that these two natures also, the diuine, and humane nature, are so conioyned and vnited, as that they are neither swallowed vp one of another, nor consounded or mingled together, but so, as the properties of each nature remaine safe, and distinct: And so, as we must worship not two, but one Christ, true God, and true man, as touching his Diuine nature, of the same substance with the Father, and as touching his humane nature, of the same substance with vsus, alwayes except sinne. This is the summe of that which shall be necessary to be considered in this place, that the one of Christes two natures, is eternall, and without beginning; the other a created nature, hauing beginning; the one impassible, the other subiect to infirmities; the one Almighty, and infinite, because it is God: the other limited & cōprehended, because it is Man.
The vnion of both natures in one person, was made after a maruellous manner.
For whereas all other men generally both hauehave beene, and are conceiued by the seed of man, which being corrupt, hath made vsus all naturally sinners, as we hauehave learned by that which goeth before, quest. 6. Our Lord Iesus Christ was not conceiued in the wombe of the blessed Virgin, by any seed of man, but by the Holy Ghost: who by his eternall power in her wombe, gaue a pure, and very humane body to the Sonne of God, so that hee became both God and Man in one person, the properties of each nature remaining safe, and vnconfounded, as was shewed before. If hee had beene conceiued by man, Reason 2 then had he not beene void of sinne, and so should hee hauehave beene vnfit to deliuer vsus from sinne: And therefore Ioh. 17.Joh. 17.19. For their sakes (saith he) I sanctifie my selfe. And Heb. 7.Heb. 7.26. Such an High Priest became vsus, who is holy, harmelesse, vndefiled, separate from sinners, and made higher then the heauens. The History of this is liuely set forth by the Euangelist Luke, chap. 1. how after the Angell had told the blessed Virgin that she should conceiue in her womb, and bring forth a Sonne, & call his name IESVS: Shee asked him how this could be, seeing she knew not a man? Then the Angell answered, Luke 1.31, 34, 35.and said vntounto her: The Holy Ghost shall come vponupon thee, and the power of the Highest shall ouershaddow thee; therefore also that holy thing which shall be borne of thee, shall be called the Son of God. Thus the points beeing cleere and manifest, that there are two natures in Christ, a Diuine, & a humane nature: Secondly, although there be two natures in Christ; yet there is but one person: and thirdly, that this vnion of both natures in one person, was made after a wonderfull manner: Now let vsus come to the vses.
By this which hath been spoken, wee may see, that there is a double consideration to be had of Christs Diuinity: the one more secret and hid, as concerning his substance and being: as how hee is of the Father, how coeternall, and consubstantiall with him; how like vntounto him in all things, equall in wisedome, power, and eueryevery vertue: And againe, how so begotten of him, as that there is no separation of Essence. For this (by the way) is necessary to be vnderstood, that whereas hee is said in the Scripture, to be begotten of the Father, and to come from the Father into this world: it must not so bee vnderstood, as though by being begotten, or by his comming from his Father, hee were separated from him: For howsoeuer it be so with vsus, and that we are subiect to such diuisions, and separations: yet is it farre otherwise with God, and his Word, and onelyonly Sonne, so as that his eternall Son, neither by being begotten, nor by any going forth is separated from the Father; euen as neither the brightnesse in passing from the Sunne, is separated from the Sunne; nor the heat in ascending from the Fire, is separated from the Fire; nor the counsell or wisdome of the heart in a wise man, is separated from the man in giuing good counsell, or in performing any wise or godly action.
The other consideration of Christs Diuinity, is more plaine, and apparant, appertaining to his workes and manifestations, whereby his Maiesty (which would otherwise remaine vnknowne, not onelyonly to vsus mortall men, but euen also to the very Angels themselues, and heauenly spirits) doth now brightly shine, and shew it selfe. In the first of these, the Holy Ghost in the Scripture, is briefe, and sparing; but in the other, large and ample.
Vse 1 Which must teach vsus to take diligent heed, that wee stay not too long, nor beat our heads too much, in the consideration of the diuine Essence, lest with the brightnesse of the same most high and excellent mysterie, our mindes and hearts be rather dulled, and confounded, then in any measure lightned, and instructed. And on the other side, that we exercise our selues, and spend a large and long continuance in the contemplation and reuelation of the same incomprehensible Essence. My meaning is, that both in the one, and in the other, we proceed so farre, and no further, then the bounds and limits of Gods Word. Whatsoeuer is reuealed in the Word of God, either concerning the blessed Trinity, or touching any other matter, the same, and eueryevery part thereof, we must zealously settle our selues to know and vnderstand: (it being to this end committed to writing, that we should glorifie God, in the knowledge, profession, and practice of it:) but whatsoeuer the Lord hath not reuealed therein,Rom. 15.4. Deu. 29.29. wee must not so much as thinke vponupon it; being assured that it is the Lords will, that wee should remaine in ignorance of the same: As Deut. 29. The secret things belong to the Lord our God; but the things reuealed, belong Vse 2 vntounto vsus, and to our children for euer.
Secondly, as nothing, then a serious consideration of that which hath been spoken, can possibly be more ioyous and comfortable vntounto all Gods Children, who truely and faithfully beleeue in Christ, then to consider (I say) that euen the same Christ, who abased himselfe to take our flesh, and to hauehave sence and feeling of our infirmities, is God from euerlasting, able to relieue vsus in all miseries, and calamities, and to deliuer vsus from the same: That hee, who is our Mediatour, Atonement-maker, and suffered for our sinnes, is the Lord of life, and saluation, able, and willing to forgiue vsus our sinnes, and to exalt vsus to the partaking of eternall glory: euen so on the other side, can there be nothing more terrible, and discomfortable to the children of this world, to the carnall, and prophane, then to consider, that the very same Christ, the wholesome doctrines and exhortations of whose Word and glorious Gospell, they reiect, and wilfully transgresse; and whose faithfull seruants, both in the Ministery and profession of it, they contemne, derive, and persecute, is a God of power, a God of vengeance, able, and ready to tumble them headlong into the bottomlesse pit of Hell and condemnation, among the Diuell and his Angels, where shall be weeping, and gnashing of téeth; and out of which there shall neuer be any redemption.
Vse 3 Thirdly, as the obstinacie, and wilfull blindnesse of the Iewes, is hereby discouered; who, although they had Moses and the Prophets, dayly read and preached among them, and professed a continuall expectation, and looking for of the Messiah, according thereunto; yet when hee was come, most reprochfully notwithstanding reiected him, as Ioh. 1.Io. 1.11. Hee came vntounto his owne, and his owne receiued him not. So it teacheth vsus, that to the end we may attaine to the true knowledge of Christ, for the settling and reposing of a true & liuely faith in his name, for our saluation; and that our faith▪ and hope in him may not wauer, but continue firme and vnmoueable in al temptations: that therfore in the feare of God, and with due reuerence and attention we apply our selues to the searching, hearing, and consideration of the holy Scriptures. And as in all other places, because eueryevery word is pure and full of instruction, profitable to teach, to improue, to correct, and to instruct in righteousnesse, that the Man of God may be absolute, beeing made perfect to all good workes, as the Apostle teacheth, 2. Tim. 3.2. Tim. 3.16, 17. so especially in such places of the Old Testament, as prophesie and foretell of his comming, incarnation, and of his humiliation, & sufferings: And in such places of the New Testament, as make mention of the full accomplishment, and performance of that which was spoken of before. For this is a notable way (through the gracious assistance of Gods Spirit) to attaine vntounto that which we desire in this behalfe: According as hereunto most plainely exhorteth our Lord Iesus Christ himselfe, Ioh. 5.Ioh. 5.…. saying; Search the Scriptures, for in them ye thinke to hauehave eternall life, and they are they, which testifie of me.