Common Places, Part 2 · Chapter 18 · Section 2
Fiue other principall points belonging to the perſon of the ſonne.
5 I beleeue in Ieſus Chriſt, his onelie ſonne our Lord, conceiued of the holie Ghoſt, borne of the virgine Marie, ſuffered vnderunder Pontius Pilate, was crucified, dead, buried, who deſcended into hell, the third daie he roſe againe from the dead, he aſcended into heauen, he ſitteth at the right hand of God the father almightie, from thence ſhall hee come to iudge both the quicke and the dead.
In the perſon of the ſonne, fiue things to be noted.In theſe articles, whereby we are led to beléeue thoſe things, which be neceſſarie to ſaluation, we are to note fiue things of the greateſt importance, concerning the ſecond perſon in diuinitie: which (as I hauehave ſaid) is called the ſonne. The firſt is, that this ſonne of God, Ieſus Chriſt, is our true and lawfull Lord; Secondlie, that he was made to be ſuch a one for our vſe and behoofe; Thirdlie, that whatſoeuer he ſuffered, hée ſuffered for our ſakes; Fourthlie, that he was alſo for our commoditie exalted aboue all heauens; Finallie, that he ſhall come at the laſt day for our ſuccour. Now therefore let vsus ſée, touching the firſt; That Ieſus Chriſt is truelie and properlie our Lord.to wit, that Ieſus Chriſt, the onelie ſonne of God, is truelie and properlie our Lord. Of which matter that we may intreat orderlie, let vsus firſt ſée, who this is that we ſet foorth with the title of Lord: for afterward it will eaſilie be iudged, whether ſo excellent a prerogatiue be fit for him or no. And we be conſtrained (as faith it ſelfe witneſſeth to vsus) to confeſſe, that this Chriſt is nothing elſe, but a particular perſon, in whome are ioined togither the diuine and humane nature with an indiſſoluble knot.
And this dooth Iohn, in the firſt chapter, manifeſtlie declare, verſe. 14.ſaieng; that The word became fleſh. Whereas, by the names of Word and Fleſh, hée meaneth nothing but theſe two natures; Chriſt both God and man.namelie, that God and man is a perpetuall ſocietie in the perſon of Chriſt. And as concerning the word, it may eaſilie be gathered, bicauſe it is written before; verſe. 1.And the word was with God, and that word was God. Alſo, that Fleſh in the holy ſcriptures betokeneth humane nature, Fleſh in the ſcripture ſignifieth humane nature.it is verie euident vntounto him, that diligentlie and manie times peruſeth them ouer. But to procéed no further without ſome teſtimonie of this matter, I will bring two, whereof the firſt is in Eſaie, Eſaie. 40, 5.where it is thus ſpoken; And all fleſh ſhall ſee that God ſpake: and the latter is in that, Ioel, 2, 28.which is ſpoken of Ioel; I will powre out of my ſpirit vponupon all fleſh. In the which places it is manifeſt; that in the name of fleſh, there is ſignified men. Hereby therefore it appeareth, that the Euangeliſt, when he ſaid that the word was made fleſh, ment no other, than that which he had firſt declared; namelie, that the natures diuine and humane were vnited togither in Chriſt.
6 Moreouer, that humane nature was in him, the things which follow in this place doo plainlie enough declare; to wit, that he ſuffered death, and was buried. Wherefore the enimies of chriſtian religion (I meane the ſubtiler and more wittie ſort) doo not for the moſt part oppoſe themſelues much againſt the humane nature of Chriſt: and they, which at a certeine time went about to make triall of it, were eaſilie conuicted and confuted. But the number of them was greater, which ſtirred vp often tumults, The diuinitie of Chriſt was more oppugned than was his humanitie.and that with greater vehemencie, concerning the deitie of Chriſt. Neuertheleſſe, their falſe and peruerſe opinion was conſtrained of neceſſitie, to their great ſhame, to giuegive place to the cléere and comfortable light of the holie ſcriptures. For, beſides that teſtimonie of Iohn now cited; Iohn. 1, 1.And the word was God, we hauehave that ſaieng of the apoſtle, which he wrote vntounto the Romans; Rom. 9, 5.to wit, that Chriſt, according to the fleſh, ſhould come of the people of the Iewes. And therewithall he addeth; Who is God bleſſed for euer. Theſe two places being ſo manifeſt, they ought to ſuffice for the confirming of the mindes of faithfull men in the truth of God.
But yet the holie ſcriptures doo furniſh vsus with manie other places beſides theſe, if we will ponder them well. Wherefore I leaue it wholie to the iudgement and wiſedome of them, which frequent themſelues modeſtlie in the reading of the ſcriptures. I for my part am ſatiſfied with this one reaſon, which I would not paſſe ouer in ſilence. For it is fit enough, not onelie to prooue, but alſo conſtraineth to confeſſe, that Chriſt is the true God. This expreſſe prohibition is plainlie vttered in manie places, namelie, that we muſt not put our truſt in anie creature, no not in verie man by name: as in Ieremie this is manifeſtlie ſhewed; Iere. 17, 5.Curſſed is hee that truſteth in man, and putteth fleſh for his arme. Further, Pſal. 146, 5.Dauid dooth earneſtlie reprehend the confidence, which they vſed to put in men, and in princes. Wherefore, if Chriſt be a méere man, and by no meanes God, it may not be lawfull for vsus to truſt in him at all: which notwithſtanding the holie ſcriptures doo not onelie permit, but alſo command expreſſelie; that our faith be faſtened with a liuelie hope in Chriſt, or in Meſſias, if ſo be thou liſt to call him as the Iewes did: that on the other ſide, whoſoeuer dooth not beléeue nor truſt in him, is ſubiect to the curſſe. Herby therefore we boldlie conclude, that this particular perſon, of whom we preſentlie intreat, hath verelie in himſelfe the nature both diuine and humane.
What the names of Ieſus and Chriſt ſignifie.7 For which cauſe it is not in vaine, that he is deſcribed vntounto vsus in the bookes of the holie ſcriptures, by this famous double name IESVS CHRIST. Whereof the one; namelie, IESVS ſignifieth nothing elſe, but A ſauiour, which hath deliuered the children of God from their ſinnes, and therefore from all euill. Matth. 1, 21For Ioſeph the huſband of Marie was commanded by the angel, to call him IESVS: ſéeing Hee ſhall ſaue his people (ſaith he) from their ſinnes. And I hauehave added further; From all euill: bicauſe there is no euill, which hath not his originall from ſinne. So as he that can glorie, that the root of euill is taken from him, may alſo affirme iuſtlie, that he hath rid awaie all euill. But this if we doo not perfectlie as yet perceiue, we ſhall at the length prooue it, in that happie time of reſurrection. The other name certeinelie (which is CHRIST) betokeneth The annointed of God, and the ſanctified king: which name dooth verie well agrée with him, ſéeing that by the guide of his ſpirit and word, he directeth and leadeth his children to life eternall. Wherefore, by reaſon of thoſe two natures, whereof he conſiſteth, and by thoſe two names it is eaſilie perceiued, that the title, wherewith we magnifie him, calling him, Our Lord; is verie méet and fit for him.
8 For firſt, as touching his diuine nature, it cannot be doubted, but that in the old teſtament, God manie times is called Lord: as he that is far aboue all things, ſéeing he is the maker of them. Chriſt is Lord alſo euen according to his humane nature.And this title alſo perteineth vntounto man, who in the perſon of him, of whom we intreat, was vnited with God; bicauſe he, being cléere from all ſinne, was repleniſhed with all good. If anie ſuch therefore were in this world (as there neuer was beſides him anie) would he not ſéeme to be adorned with thoſe gifts, for the which the name of Lord might dulie agrée vntounto him? Euen ſo indéed it ſéemeth to me, that when as a man is frée from ſinne, he is by no meanes a ſeruant. The firſt ſeruitude entered into the world by ſinne; and he that is indued with diuine properties, out of doubt is able to helpe others. Hereof it commeth, that lords, and they that are rulers ouer others, if they be lawfullie called, are not preferred to be aboue others for anie other end, but bicauſe they ſhould not be hurtfull vntounto their ſubiects, and that they, being void of all vice, may be ſo armed with ſtrength and fortitude, as they ſhould be able to ſuccour all thoſe, which be vnderunder their ſubiection.
Chriſt was free from ſinne Matt. 1, 18.That Chriſt was vndoubtedlie without ſinne, I ſuppoſe it néedleſſe to prooue vntounto anie: ſéeing (as Matthew beareth record;) He was conceiued by the holie Ghoſt, that by this means he might be frée from originall ſinne. The which alſo is manifeſt, in that he, liuing among vsus, neuer ſinned. And Peter writeth; 1. Pet. 2, 22. & Eſai. 58, 9.that He did no ſinne. To whom agréeth Paule, when he ſaith; He, that knew no ſinne, 2. Cor. 5, 21.for our ſakes became ſinne. Iohn Baptiſt alſo ſhewed him to his diſciples, as the moſt pure lambe of GOD, Iohn. 1, 29.which ſhould take awaie the ſinnes of the world. For it was méet for him to be pure, and without all blemiſh; as a ſacrifice that ſhould be offered vp vntounto God. Further, the heauenlie father, not without miracle, teſtified with his owne voice, that he was well pleaſed in him; that is to ſaie, that he was innocent and pure from all fault: ſith this is an acceptable thing vntounto God. And who doubteth, but that he was adorned with diuine properties? Col. 1, 15.Séeing Paule vntounto the Coloſſians calleth him, The image of the inuiſible God; bicauſe he truelie expreſſeth him, and all things that be in him: in ſuch ſort, as there neuer hath béene, nor now is, nor hereafter ſhall be, anie ſonne more perfectlie reſembling his father than Chriſt Ieſus did. Wherefore, of all vsus he is called as well God as man. Chriſt the onelie ſonne of God.And we confeſſe him to be the onelie ſonne of God, as he that in diuine nature hath no other brethren; inſomuch as he is the onelie word of God, He is the onelie word of God.of which we now ſpeake. And among men, though he hauehave manie brethren by adoption, he may iuſtlie be called Onlie, for the heape that he hath of the well pleaſing graces of God; and bicauſe of the image and ſimilitude of the eternall father. Méet therefore it is, that he be called Lord; as well, for that he is without ſinne, as for the heape that he hath of diuine gifts.
9 I let paſſe this, that he, which paieth ranſome to redéeme a captiue, is his Lord. Which thing that Chriſt did for vsus wretches, and bondſlaues of ſinne and ſatan, none that be faithfull ought to doubt: ſéeing Paule, both to the Romans and Epheſians, affirmeth; Rom. 3, 25. Epeſ. 1, 7.that We hauehave obteined remiſſion of ſinnes; namelie, by his bloud, which he hath plentifullie and liberallie ſhed for vsus vponupon the croſſe. So therfore he muſt of good right be called our Lord. Furthermore, there is a cuſtome receiued by long vſe among lawfull ſonnes of kings and princes; Chriſt is the firſt begotten ſonne.that the firſt begotten ſonne obteineth the Lordſhip among his yoonger brethren. Which thing is not doubtfull vntounto them, which hauehave read either the holie or prophane hiſtories; or elſe, which hauehave in verie déed vnderſtood what is the maner of gouerning in kingdomes and ſegniories of the world. Rom. 8, 14. Gal. 4, 7.And vntounto the Romans and Galathians it is plainlie ſhewed; that All the faithfull be the children of God. VntoUnto the Romans it is written; that His ſpirit teſtifieth with our ſpirit, Rom. 8, 16.that we be the children of God. And vntounto the Galathians it is ſaid; Gal. 4, 6.Bicauſe ye be the ſonnes of God, he hath ſent into your harts the ſpirit of his ſonne. For this cauſe, all we that beléeue be now brethren, bicauſe of that diuine adoption: but among all, Chriſt is the firſt begotten, we (as we read vntounto the Romans) being made like vntounto the image of his ſonne, Rom. 8, 29.that he might be the firſt begotten among manie brethren.
1. Cor. 1, 3, and well neere in all epiſtles.Let vsus not maruell therefore, if Paule in his epiſtles, for the moſt part, calleth God Father; and further, comming vntounto Chriſt, calleth him Lord. Which maner alſo the church hath reteined, when as in our praiers we aſcribe all vntounto GOD for Chriſt our Lords ſake; as well that, which we doo deſire, as that which we hauehave obteined. But ſéeing now, that after the declaration of thoſe things, which were propoſed, the principalitie of Ieſus Chriſt is ſo manifeſt: which of vsus can abide himſelfe to be brought into the power of anie tyrant from ſuch a Lord, who alſo is our brother? Which (I ſaie) of vsus, refuſing this ſo notable a capteine, will betake himſelfe to his enimies alreadie conquered and put to flight by him, when as they be mortall enimies to our ſelues? Shall there be found anie, that will ſhake off the yoke of ſo bountifull a Lord, to ſubmit himſelfe vntounto him that wiſheth nothing more than to deſtroie both bodie and ſoule? For my part, I thinke there can be none found among them, which hauehave taſted the ſwéetneſſe of ſo acceptable a Lordſhip, whereof Chriſt made mention, Matt. 11, 30when he ſaid; My yoke is eaſie, and my burthen is light. This ſubiection is voluntarie, as the prophet (if we hauehave a conſideration vntounto the Hebrue truth) declareth in the 110. pſalme, wherein it is ſaid vntounto Meſſias; Pſal. 110, 3.Thy people dooth worſhip thee of their owne accord.
Rom. 6, 14.And the apoſtle alſo ſaith; Ye be no more vnderunder the lawe, but vnderunder grace. Wherefore, all the charge and burthen of this principalitie, was laid vponupon the ſhoulders, not of vsus, but of Ieſus Chriſt: as it was foretold of him by Eſaie the prophet; Eſaie. 9.VponUpon his ſhoulders ſhall he beare the ſouereigntie or rule. Note, that the prophet ſaith not that his ſouereigntie ſhall be laid vponupon the ſhoulders of poore miſerable ſubiects, but vponupon his owne ſhoulders. If therefore chriſtian princes would be perſuaded in mind, not to oppreſſe with ſuch tyrannie the people of GOD committed vntounto them; they ought to take example of their gouernement from ſo mild and eaſie a gouernement of Chriſt. But paſſing ouer them, let vsus reioiſe among our ſelues; that it is brought to paſſe by the goodneſſe of God, that we be reckoned in ſo happie a ſocietie, vnderunder the baner of ſo noble a prince and valiant brother; vntounto whom ſhall neuer want, either will or power to helpe vsus. Let vsus wholie with confidence betake our ſelues vntounto him; ſéeing we cannot applie our trauell better. Let vsus ſerue him diligentlie, and with all our hart; let vsus worſhip and reuerence him from the hart. For both this is our dutie, and he is woorthie of theſe things.