The Orthodox Evangelist, Treatise · Chapter 3
CHAP. III. Of CHRIST.
IT need be no wonder to ſee Junius burning with zealous indignation againſt that unchriſtian Speech of Samoſatenus, [Namely, That it concerneth us not to ſeek ſolicitouſly what the Subſtance of Chriſt is, but what the Benefit is We have by him.] And thereupon provoking his Reader by ſundry Arguments unto an anxious ſearch thereunto: Eſpecially whil'ſt we remember the Spirit of Paul (ſecond to nò meer Son of man, in the diſcovery of the beatifical object) who could not ſatisfie himſelf without, but was ſtill ſtriving to ſatisfie himſelf with the excellent knowledge, not only of the benefits, but alſo of the Perſon and Office of Chriſt, as a help to our underſtanding, whereof conſider,
1. The Divine Nature.
2. The Humane Nature.
3. The Perſonal-Union.
4. The Manner of the Perſonal-Union.
5. The Office.
6. Satisfaction to ſome Objections.
7. Certain Effects, and Conſequents of the Perſonal-Union, in reſpect of the Manhood.
8. The two States, wherein Chriſt performed, and ſtill performeth the Office of a Mediator.
Chriſt is not a Name of either Nature,Of the Divine Nature. Bucan inſtitut. Theolog. loc. 2. but of the Perſon conſiſting of both natures together with his Office: That God and man might continue one in Covenant, it was neceſſary that God and man ſhould be one in Perſon.
The Divine Nature aſſuming is the Divine Eſſence ſubſiſting in its ſecond relative property.
The Divine Nature is the better underſtood by attending to a double Conſideration of the ſecond Perſon in the Trinity; as followeth:
1. The ſecond Perſon in the Triuity conſidered in himſelf, is God, and not man; but being conſidered in perſonal union with the Manhood, he is God-man.
2. That the ſecond Perſon ſhould be of the Father, by co-eternal generation, was abſolutely neceſſary: but that the ſecond Perſon ſhould be united unto the humane nature, was not abſolutely neceſſary; but proceeded from the free pleaſure of God. Or that the ſecond Perſon ſhould be, was abſolutely neceſſary: that he ſhould be incarnate, was arbitrary, not neceſſary.
3. The ſecond Perſon, as conſidered in himſelf, is of the Father, not of the Holy Ghoſt: the ſecond Perſon conſidered in perſonal union with the Manhood, is of the Father, Son, and Holy Ghoſt.
4. The ſecond Perſon, conſidered in himſelf, is equal unto the Father, but conſidered as united to the Manhood, is inferiour to the Father, in reſpect of his voluntatry diſpenſation.
5. The ſecond Perſon, conſidered in himſelf; was of the object of faith unto Adam in the firſt covenant, who was to beleeve in God the Father, Son, and Holy Ghoſt: but the ſecond Perſon incarnate, God-man, Mediator, was not of the object of faith in the firſt, though he be in the ſecond Covenan.
The humane Nature was in all things, like unto us;Of the humane Nature. ſin only excepted, and the manner of its ſubſiſting, The manner of its ſubſiſting that is, his perſon ality was increated. Chriſt as man, that is, the humanity or humane Nature of Chriſt, is an individuum, or ſingular being; but not a perſon: the reaſon whereof will appear by the juſt conſideration of the nature of a created perſon.
A created perſon is a being individual, ſubſiſting, living,Perſona eſt ſubſiſtens, individuum, vivum, inteligens, incommunicabile. Non ſuſtentatum in alio, nec pars alterius. Ʋrſin. Explic. Cat. pars. 2. qu. 25. intelligent, incommunicable, not ſuſtained in another, nor part of another. Here are ſeven ingredients required to the conſtituting of ſuch a being, as is a perſon.
Firſt, that it be individual, not ſomething in the general; but this particular and ſingular thing, and not another. 1. That it ſubſiſts, 'tis a ſubſtance; that is,Gradus entitat is 6.1. Eſſentia, i. e. natura communis. 2. Exiſtentia i. e. formalis terminus creationis. 3. Suppoſitum, i. e. quodvis individuum ſivi ſubſtantia, ſive accidens. 4. Subſiſtentia, i. e. quodvis individuū ſubſtantiae completae. 5. Perſonalitus, i. e. rationalis et ultimata perfectio. 6. Perſona, i. e. individuum ſubſtantie completae intellectualis. it depends not as concerning its being upon any fellow-Creature, its being is without in-being, 'tis no inmate, as accidents are. 3. 'Tis living, 'tis not a ſtone, or ought elſe that is lifeleſs. 4. 'Tis intelligent, indued with underſtanding and reaſon, 'tis not a Beaſt. 5. 'Tis incommunicable, being is common, but ſuch a being, that is [a Perſon] is proper to the ſame ſubject. 6. It is not ſuſtained of another, it ſubſiſts of it ſelf, as reaſonable ſubſiſtences, viz. men and Angels do: Now the humane Nature of Chriſt, though it is ſuch a being as is individual, ſubſiſting, living, intelligent, incommunicable; yet it is not a perſon: becauſe it is ſuſtained by another, i. e it hath its ſubſtance not of it ſelf, but from the ſecond Perſon of the Trinity. 7. 'Tis not a part of another, therefore the ſouls of men though they be ſuch beings as have all the former ingredients, yet they are not perſons, becauſe they are but parts of a whole.
Hence it followeth, that the hamane Nature was not, before it was aſſumed: The ſecond perſon in the Trinity in aſſuming it created it, and in creating it, aſſumed it; he did not create it without, but within his perſon.
Obj. If the humane nature of Chriſt hath not a created perſonally; then Chriſt as man, is wore imperfect then other men who are perſons?Deeſt perſonalius non propter defectum ſed propter perfectionem. Daver in Col. 2.9. Of the perſonal union. Deitas ſuſtentat humanitatem tanquā ſuā et propriam et i…i dat ſubſiſtentiam. Daven. in Col.
Anſ. The humane Nature of Chriſt, is without a created perſonality; not for the defect of any thing requiſite unto its perfection; but for the addition of the perſonal union, which far excelleth all created excellency: it is without a created perſonality, that it may be made partaker of an increated perſonality.
The aſſumption of the humane Nature, into the increated ſubſntence of the ſecond perſon of the Trinity, is the perſonal union. The Word was made fleſh; and remaining what he was, began to be what he was not.
The Incarnation is the miracle of miracles: a document to beleevers, a teſtimony againſt unbeleevers, Iſai. 7.14. None can declare Chriſts generation, Iſai. 53.8. Neither can any declare his Incarnation: his Name is ſecret, Judg. 13.18. Wonderful, Iſai. 9.6. A name that no man knoweth, viz. perfectly, but he himſelf, Rev. 19.12. The Trinity is the greateſt, the Incarnation is the next myſterie: And without controverſie, great is the Myſterie of godlineſs: God was manif ſt in the fleſh, &c. 1 Tim. 3.16. Concerning God and Chriſt we may fitly uſe thoſe words (though there ſpoken in another ſence) Prov. 30.4. What is his Name, and what is his Sons Name, if thou canſt tell.
The divine Nature,Parkins on the Creed. i. e. the increated perſon ſupplyed and always ſupplyeth the place of created perſonality; giving ſubſiſtence to the manhood in Chriſt.
Mr Perkins (yet acknowledging that amongſt all the Works of God there cannot be found another example hereof in the world) illuſtrates the ſubſiſtence of the humane Nature in the divine, by the plant Miſſel, or Miſſelto, which having no root of its own, both lives, and grows in the ſtock or body of the Oak, or ſome other tree.
In that the perſon of Chriſt is increated, but one, and that one perſon ſubſiſteth in both Natures, hence it followeth,
1. That Chriſt though he aſſumed the nature of man, yet the manhood aſſumed, was not a perſon, otherwiſe there would be two perſons in Chriſt.
2. That the Body of Chriſt (the matter whereof was the ſanctified Seed of the Virgin Mary) was compleatly Organized, and inſpired with a reaſonable Soul from the inſtant of its conception, beſides the ordinary courſe of nature; otherwiſe the divine Nature ſhould have aſſumed an Embrio, not the nature of a man.
3. That though Chriſt be the Son of God by Eternal generation,Chriſtus eſt unus in utraque natura non duo unus et idem ſive tempore natus de patre Filius dei foreign et in tempore natus de Virgine Filius hominis foreign Trelcat. Jun. lib. 2. loc. 4. in reſpect of the increated proceeding of the ſecond Perſon, from of the firſt, Mat. 16.16. Ioh. 8.42. And the Son of man being born of the Virgin Mary in the fulneſs of time in reſpect of his humane Nature, Mat. 1.1.18, 21, 23. yet, the perſon being but one, there is but one Son, not two Sons.
4. That the Virgin Mary is by Elizabeth truly called the Mother of our Lord, Luk. 1.43. and by the Ancients,Maria a veteribus foreign Dei para appe atur Synop. pur. Theol. diſp. 25. Nata eſt humana natura ex Maria Virgine ergo et tota perſona nata eſt ſc. Secundū illū ſui parti Keck. Th. lib. 3. c. 2. the bringer forth of God; for (the humane Nature never ſubſiſting but in the divine) in that the humane Nature was born of the Virgin Mary; therefore the whole perſon was born of the Virgin Mary: Becauſe that which is true of the part is true of the whole, in reſpect of that part; by the communication of Idioms, or properties: therefore alſo that Holy thing which ſhall be born of thee, ſhall be called the Son of God, Luk. 1.35.
The perſonal union in reſpect of the manner of it,The Manner of the Perſonal Union. foreign ſub ſlantialae. Tho. p. 3. q 6. Pa. 2. vid. G…. Har. cap. 17. Of the Office. was without any change of either nature, one into another; without confuſion of one nature with another: they remain diſtinct in themſelves, and in their properties without diviſion. Neither ſoul nor body did ever ſubſiſt in themſelves, but from the firſt inſtant of their Creation they ſubſiſted in the ſecond Perſon of the Trinity, without ſeparation of one nature from another. There was no ceſſation of the Perſonal Union during the time of Chriſts death, no not whileſt his body lay in the grave.
Laſtly, It was ſubſtantial; the ſubſtance of the Manhood was united to the ſubſtance of the Divine Nature, ſubſiſting in the ſecond Perſon.
Jeſus Chriſt, God-man, is, as we ſaw before, the greateſt of the Eſſential Works of God, that Miracle of miracles: ſuch as God never made before, nor ever will make the like again.
Unto this Perſon God-man, (Man that in our nature he might ſuffer for us, and God that his ſufferings might become effectual unto us) thus fitted for the greateſt ſervice by the union of both created and increated excellency in him: The Father committed the work of Mediation, which was readily and freely accepted by the Son; thereby undertaking by Bond of Covenant, and Virtue of Office, the abſolute meriting for, and application unto the Elect; the freedom from all the evil of the curſe, and the fruition of all the good of the promiſe; Satisfaction and Merit are contained in the Office of Chriſt formally, and Efficacy is contained therein virtually.
Chriſt is Mediatour, not as man alone, nor as God alone; but as God-man. As God-man he is a Middle-perſon, and conſequently a fit Mediatour between God and man, Iſai. 7.14. Matth. 1.23. As God-man, he became of no reputation, Philp. 2.7, 8, 9. As God-man, he was a Prophet, Deut. 18.15. Matth. 11.27. A Prieſt, John 10.17, 18. Heb. 4.14. Heb. 7. A King, Acts 2.36. Luke 1.33. As God-man, he overcame death for us, Heb. 2.14. Reconciled us, Rom. 5.10, 11. Col. 1.21, 22. Entered into Heaven for us, Heb. 4.14. & 6.20. &c. Therefore he is Mediatour as God-man, not as man alone, nor as God alone.
The Lord Jeſus took not this honour upon himſelf, but was called thereunto by the Father: hence he is ſaid to be preodained, 1 Pet. 1.20. fore-appointed, Rom. 3.25. Elect of God, Iſai. 42.1. Sanctified of the Father; that is, ſet apart to the Office of a Mediator by the divine inſtitution of the Father, John 10.36. Sealed, i. e. authorized as it were by a Commiſſion under hand and ſeal, Joh. 6.27. ſent into the world for the execution of this office, ſo far as it was to be performed upon earth, John 3 17. & 10.36. This Call of the Lord Jeſus unto office, includes election on the Fathers part, and acceptation on the Mediator's part: and is ſet down after the manner of a mutual tranſaction between God and Chriſt; whereby he was deſigned thereunto, as it were by way of Covenant. If his ſoul ſhall ſet it ſelf an offering for ſin (for ſo according to the Original do good Authors read the text) he ſhall ſee his ſeed, he ſhall prolong his dayes, and the pleaſure of the Lord ſhall proſper in his hand, Iſai. 53.10.
As Chriſt ſince the incarnation, is a Mediatour incarnate, ſo before the incarnation he was Mediatour to be incarnate. He was deſigned and accepted to be Mediatour from Eternity: Jeſus Chriſt yeſterday, and to day, and for ever, Heb. 13.8. He was declared, and declaratively accepted to be Mediatour preſently after the fall, Gen. 3.15. Hence it was as free and entire unto God, to ſave thoſe that dyed before the incarnation, for the ſake of a Mediatour to be incarnate; as it is to ſave thoſe that dyed ſince the incarnation, for the ſake of a Mediatour actually incarnate. Though Chriſt was not actually ſlain until his paſſion, yet he was virtually incarnate, & ſlain (that is in God's Decree and acceptation) from the Foundation of the world, Rev. 13.8. Therefore he muſt needs be a Mediatour from the foundation of the world.
The Parts of this Office are three: viz. Prophetical, Prieſtly, Kingly. Chriſt revealed, and revealeth effectually to his Elect the whole Counſel of God as a Prophet: He procured, and procureth for them all the good therein revealed, as a Prieſt; What is revealed by him as a Prophet, and procured as a Prieſt, but as yet un-applyed; he applyed, and applyeth as a King.
The Parts of his Office are by ſome mentioned in this order, rather then otherwiſe, for a three-fold reaſon.
1. In reſpect of man, whoſe ignorance is healed by him as a Prophet, his alienation as a Prieſt, his impotency to ſubjection, as a King.
2. In reſpect of the Manner of the actual Diſpenſation of Salvation made known by him as a Prophet; procured by him as a Prieſt; applyed by him as a King.
3. In reſpect of the Manner of the Execution of his Office: he taught as a Prophet, he ſuffered as a Prieſt, he entered into Heaven as a King.
The common Work of Chriſt, viz. Promulgation of the truth unto illumination, gifting, governing, &c. Of ſuch as live under the Goſpel; if not elected, proceedeth from Chriſt as a Mediatour: If elected, it proceedeth from him who is their Mediatour. Saving work is proper to the Elect, and proceedeth from Chriſt, not only as a Mediatour, but as their Mediatour.
Chriſt in regard of his Office, and humane nature, is called the Servant of God, Jer. 42.1.49.3.53.11. Matth. 12.8. receiveth a command, John 10.18. receiveth the written mind of God, Pſal. 40.8. Matth. 26.24. Heb. 10.17. Luke 2.24.47. John 6.38.
God by his abſolute power could have ſaved man without a Mediatour;Tho. Part. 3. qu. 46. art. 2. Eſtius lib. 3. diſt. 24. ſſ. 1. Twiſſ. de Elect. lib. 1. part 2. dig. 8. he is omnipotent, and could have done what he pleaſed; Beſides, his Will is the Rule of righteouſneſs: God doth not will things becauſe they are juſt, but they are juſt becauſe God willeth them. Beſides, the Exectuion of Juſtice ſheweth that it is not diſpenſed of abſolute neceſſity: for he doth not puniſh ſin alwayes; Adam's ſin was not puniſhed until Chriſt. Nor doth he puniſh ſin to the uttermoſt of his power; the torment of hell might have been greater then it is: both which properties are inſeperable from neceſſary Agents. As the Sun becauſe it ſhineth neceſſarily, it ſhineth always, and ſhineth with all its might: fire, becauſe it burneth neceſſarily, (having a fit matter) it burneth continually; and with all its force. The puniſhment of ſin, then being the effect of his pleaſure; it followeth, had he ſo pleaſed, there might have been no puniſhment of ſin at all.
But God for the Manifeſtation of the Glory of his mercy, in a way tempered with juſtice, having conſtituted this way of ſatisfaction to his relative Juſtice, and the ſalvation of the Elect: his power, in it ſelf abſolute, being now determined unto ſuch an Order of proceeding, by the Act of his own free good pleaſure: As it is impoſſible that any ſhould be ſaved but the Elect, ſo it is impoſſible that any of them ſhould be ſaved, but by the Man Chriſt Jeſus, Acts 4.12. Matth. 26.39.42.44.
From the Premiſes it is clear, That Chriſt, together with his Office, Acceptation, Merit, and Efficacy thereof,Mediatorens agere convenit Divinae Naturae, non ut naturae ſed ut tali modo exiſtenti, qui modus non convenit Patri, aut Filio. Bell. Enerv. To. 1. lib. 2. cap. 3. is the fruit and effect of the love of God; and therefore is far from being the cauſe of the love of God.
Chriſt is a Mediatour of our Salvation, but not of our Election.
Obj. To be a Mediatour, implyeth inferiority.
But Chriſt is God, being then God (that is the Divine Nature ſubſiſting in the relation of the Son) and man in one perſon: God is not inferiour unto any: the Perſons are equal.
Anſ. Chriſt in reſpect of the Divine Nature conſidered in it ſelf, is equal with God, Philip. 2.6. But in reſpect of his office, and the humane nature, both which the word Chriſt (preciſely taken) holdeth us unto; he is inferiour to the Father: My Father is greater then I, John 14.28.
Obj. 2. Chriſt being both God, and Mediatour, which is an office implying inferiority; it followeth hence, That Chriſt is inferiour unto himſelf.
Anſ. Chriſt as Mediator, is inferiour to himſelf as God:Inequalitas Officiorum, non tollit aequalitatem Naturae, aut Perſonarum. Inequality in reſpect of office, conſiſteth with equality in reſpect of Nature and Perſons.
Obj. 3. Chriſt being both God, and Mediatour; it followeth, That Chriſt is a Mediatour unto himſelf.
Anſ. A Mediatour is ſo, Properly, or Analogically. Properly, who reconcileth others unto others. Analogically, who reconcileth duplicate page duplicate page others unto himſelf.Polan. Synoſp. l. 6. c. 27 As he that doth juſtice unto another, exerciſeth juſtice properly: but he that doth juſtice unto himſelf, exerciſeth juſtice proportionably: Chriſt performeth the part of God accepting, and of a Mediatour reconciling, in a divers reſpect.
Obj. 4. 1 Tim. 2.5. For there is one God, and one Mediatour between God and man, the Man Chriſt Jeſus: it may ſeem from hence, That Chriſt is Mediatour as man, not as Godman.
Anſ. The word Man is not taken in this place in an abſtracted ſence, for the humane nature alone; but in a concrete ſence, ſignifying the Perſon, and Nature: (yea both natures) together. As the word God is uſed, Acts 20.28. not in an abſtracted ſence, for the divine Nature, which hath no blood; but in a concrete ſenſe, noting the Perſon with both Natures, viz. divine, and humane. With as good reaſon we may conclude, That Chriſt, according to the humane nature alone, forgiveth ſin, (which who yeildeth not to be an untruth?) Becauſe we read, The Son of man hath power to forgive ſin, Matth. 9.6. The Apoſtle here ſheweth, that man (though no other man, but the Man Chriſt Jeſus) is Mediatour: thereby admoniſhing us in our prayers, not to leave out any ſorts of men: becauſe Chriſt our Saviour is held forth as taking upon him the nature of man, not this or that ſort of men,
Obj. 5. If Chriſt as God-man be Mediatour, then the Divine Nature ſubſiſting in the relation of the Son, received the Office of Mediatour: and conſequently, ſomething may be added to God: but nothing can be added unto God, becauſe he is perfection it ſelf.
Anſ. The Divine Nature received not the Office, as conſidered in it ſelf, but in reſpect of its voluntary diſpenſation; as accepting of ſubſiſtence with the humane nature: that is, Chriſt received and ſuſtained, and ſuſtaineth the Office of Mediatour, not as God alone, nor as man alone, but as God-man. The divine Nature in reſpect of its voluntary diſpenſation; the humane Nature properly. To the Divine Nature, there is not added any thing, only a relation; but to the humane Nature,Ʋrſin. Catec. Part 2. queſt. 31. qu. 1. there is added a real change.
The Properties of either Nature of the Mediatour, are attributed to the whole Perſon in the Concrete by the communication of properties: becauſe that which is proper to either nature, is neceſſarily true of the Perſon ſubſiſting with both natures.
Albeit the Mediatorly Office of Chriſt reſpects only the Elect, yet the Majeſty of Chriſt (and that as man) extendeth it ſelf unto the whole Creation: Thou haſt crowned him with glory and honour, and haſt given him Dominion over the works of thy hands, and haſt put all things in ſubjection under his feet, Heb. 2.7, 8, 9. God hath given to the Man Chriſt Jeſus a Lordſhip and Governing Power over the creatures, Matth. 28.18. A Lordſhip, and Governing-power over the Reprobate, both Angels and men, Phil. 2.10. A Lordſhip and Headſhip over, and to be Conſervator of the Elect Angels, 1 Tim. 5.21. Epheſ. 1.10. Col. 2.10. A Lordſhip, and Saviourly Office of Mediatourſhip over elect men, Epheſ. 1.22. 1 Cor. 15.27. Chriſt hath all to do, where God hath any thing to do. As concerning the creature, the Kingdom of God, and of the Man Chriſt Jeſus, are of equal extent: Hence their Attributes in that reſpect are alike. God is ſaid to be the King of Kings, and Lord of Lords, 1 Tim. 6.15. And Chriſt hath on his veſture, and on his thigh, a Name written, KING OF KINGS, AND LORD OF LORDS. Revel. 19.16.Haeres ex aſſe. God is ſaid to be all in all, 1 Cor. 15.28. And Chriſt is ſaid to be all in all, Col. 3.10. He is ſole Heir unto God, Heb. 1.2. As Pharaoh ſpake to Joſeph, Gen. 41.40.44. that doth God ſay unto Chriſt, Thou ſhalt be over my houſe, and according to thy w rd ſhall all my people be ruled; only in the Throne will I be greater then thou: Without thee ſhall no man lift up his hand or foot. What the Father ſpeaks of that Son, Luke 15.31. may be applyed from God the Father unto Chriſt: And all mine are thine, and thine are mine, John 17.10. In this man, viz. the Man Chriſt Jeſus, the Kingdom of God and of man are of like and co-equal extent.
The Principal Effects and Conſequents of the Perſonal Union,Of certain Effects and Conſequents of the Perſonal Ʋnion in reſpect of the Manhood. in reſpect of the Manhood, are,
1. The Grace of Eminency: whereby the Manhood by reaſon of this perſonal union, is exalted far above all creatures; and now ſitteth at the right hand of God.
2. Created habitual Grace, which Chriſt received out of meaſure, John 3.34. It was in him in its full latitude in four reſpects.
1. In reſpect of its Subject;Valentia Tom. 4. diſp. 1 qu. 7. punc. 2 here it is to be found in its proper ſubject, as light in the Sun. Grace is in Chriſt, not only as in its proper, but as in its ſuper-exceeding ſubject.
2. In reſpect of its Nature; There is in Chriſt all kind of grace.
3. In reſpect of the Intenſneſs of it: it is in him in the higheſt degree, in the utmoſt, as much as is poſſible to be in a creature: both negatively, it could not be exceeded: and poſitively, none was equal unto it. The Soul of Chriſt doth not only eminently contain, but exceedeth all the grace that is in Men and Angels.
4. In regard of the Effects, That he might be fit to derive unto his Members all that meaſure, and fulneſs of grace, that becometh ſuch an Head. The Grace that is in the Elect, is the ſame in kind with that created Grace that is in Chriſt.
3. Created Power: As Chriſt received the Spirit out of meaſure, ſo the Created Power of Chriſt, was, and is out of meaſure. The power of working miracles was in Chriſt as man, conſtantly, and permanently; after the manner of an habit, in which regard he exceeded the power of working miracles, which was in the Prophets, and Saints; who could not work miracles at their pleaſure, but at times: Divine Aſſiſtance (occaſionally) enabling of them thereunto. The Humanity of Chriſt,Homo Chriſtus habet omnem petentiam, humanitas omnem poteſtatem. beſides its inherent power, which exceeds all other creatures; is alſo to be looked at as an Inſtrument of the Divinity, which is Omnipotent. Whence it followeth, That Chriſt as man, could, and can do whatſoever he pleaſeth; either by this inherent Power, or elſe as an Inſtrument of the Divinity. The Man Chriſt is Omnipotent: the Humanity hath as much power as a creature is capable of: Hereby Chriſt was capable to receive that compleat Authority of Executing all Power both in Heaven, and Earth, Matth. 28.18.
4. Created Knowledge, The Knowledge that is in Chriſt, is either increated, or created: Increated is that which is in him as God; whereby he knoweth all things, John 2.25. Created, is that which is in him as man, and is of three ſorts, Beatifical, Infuſed, and Experimental.
1. Beatifical Knowledge, is called the Knowledge of Viſion: by it he doth not only ſee God face to face, (as all the reſt of the bleſſed do) but ſeeth alſo the Manhood in Perſonal Ʋnion with the Godhead. Chriſt hanging upon the Croſs had the Viſion of God, even then whiles he ſuffered deſertion by God: there was then perſonal union without any comfort of communion: The knowledge of the bleſſed, and the torment of the curſed: Of it, John 1.18. its principle: the perfect underſtanding of the Manhood: its Medium, the light of glory.
2. Infuſed, whereby he knoweth all things that can be known by the concreated abilities of Angels, or men, of it, Iſai. 11.2. Its Principle, is a habit infuſed of God; its Medium, the light of grace.
3. Experimental, whereby he knew all things that could be known by practiſe, and rational obſervation of Events, of it, Luke 2.52. Its Principle, the faculty of Reaſon: its Medium, perſonal experience, Heb. 5.6. And obſervation of reiterated Events by the light of reaſon. Chriſt's beatificial knowledge, neither admits increaſe, in reſpect of the habit, or act. His infuſed knowledge admitted not increaſe in reſpect of Habit, though it might in reſpect of the Act. His experimental knowledge ſeemeth to have admitted increaſe, both in reſpect of the Habit, and Act. Chriſt's growth in wiſdom, is compared to his growth in ſtature, Luke 2.40.52.
5. The Right of Divine Adoration, Heb. 1.6. Revel. 5.8. Yet we are to know, that we worſhip not with divine Worſhip, the Manhood as conſidered in it ſelf, but as being perſonally united to the Godhead: that is, We worſhip the Lord Jeſus as God-man.
6. Communication of Properties: which is a manner of ſpeech, whence that that is proper to either nature, is not only verbally, but really predicated of the Perſon conſiſting of, or ſubſiſting in both natures.
The Compoſition which is of the divine, and humane Nature, is rather a Compoſition of Number, then of Parts; becauſe notwithſtanding the real change in the humane nature thereby, it is without any change of the divine Nature, adding only a relation thereunto. Like as it is in the Relative Attributes of God, which infer a change in the creature,Quod eſt partis quâ pars, id etiam eſt totius ſecundam illam partem. Keck. Log. l. 1. ſſ. 1. c. 25. Tho. p. 3. q. 35 a. 5. Beza in Heb. 2.11. Keck. Theol. lib. 3. cap. 2. Keck. Log. lib. 2. ſſ. 2. Porro iſta praedicatio, Homo eſt Deus: Eſt praedicatio per unionem. The. part 3. qu. 16. art. 2. Eſtius lib. 3. diſt. …. ſſ. 1. but none in him: the divine Nature remaining what it was, aſſumed that which it was not.
The divine and humane Nature, are as it were, Parts of the whole Perſon, (for the divine Nature is not a part properly that would argue imperfection:) Now that which is true of a part abſolutely, is true of the whole in a limited ſence; i. e. in reſpect of thar part. Thus, that which is true of the ſoul or body, muſt needs be granted to be true of the whole man. So we ſay, ſuch a man ſtudieth, when it is his ſoul, not his body that ſtudieth; ſuch a man eateth, when it is his body, not his ſoul that eateth.
The Communication of Idiomes, or Properties, taketh place when Chriſt is ſpoken of in the Concrete, not in the Abſtract: that is, when not one Nature only is intended, but the Perſon with both, or either Nature. For example ſake, The Lord of Glory is crucified, 1 Cor. 2.8. though it was only the humane, not the divine Nature that was crucified. God purchaſed the Church with his own blood, Acts 20.28. Here God is taken in a concrete ſence, ſignifying the Perſon, together with the divine and humane Nature. The Man Chriſt Jeſus, is Mediatour, 1 Tim. 2.5. The Son of man hath power to forgive ſin, Matth. 9.6. This Man is God, &c. The word Man is taken in a concrete ſence, ſignifying the perſon with the humane nature. Theſe ſpreches then proceeding in the Concrete, the Communication of Properties is to be attended: both which conſiderations are of great uſe to help us to underſtand theſe, and the like Propoſitions.
7. Capableneſs of the Office of a Mediatour.
The State wherein the Lord Jeſus executed his Office of Mediatourſhip; is either of Humiliation, or Exaltation.Of the two States wherein Chriſt performed, and ſtill performeth the Office of a Mediatour.
The State of Humiliation, continued from the time of his Incarnation, until the time of his Reſurrection.
The State of Exaltation began at his Reſurrection, and continueth for ever. The Degrees of his Exaltation were; His Reſurrection oppoſite to his Death: His Aſcenſion into Heaven, oppoſite to his Deſcent into the Grave: His ſitting at the right hand of the Majeſty of God, (that is, in a State of Glory, next to the Glory of God himſelf) oppoſite to his continuing in the grave.
The Lord Jeſus Chriſt as God-man, now ſitting at the right hand of God, is ſtill fulfilling his Mediatourly Office; not in a condition of humiliation, as ſometimes upon earth; but in a manner ſutable unto his preſent State of Glory.
He exerciſeth the Prophetical Part of his Office; by ſending forth the Miniſtry of his Word, by giving gifts, and making the improvement thereof effectual for the calling home, and building up of his Elect, Matth. 28.18, 19, 20. Epheſ. 4.11, 12, 13.
He exerciſeth the Prieſtly Part.
1. By appearing in the Preſence of God for us, Heb. 9.24.
2. By continual preſenting unto the Father the Satisfaction and Merit of his perfect obedience performed by him in his ſtate of humiliation for us, Rom. 8.34. Heb. 7.25.
3. By manifeſting his conſtant will and deſire; that this his ſatisfactory and meritorious obedience, ſhould be accepted of the Father for us, 1 John 2.1.
4. By declaring it to be his conſtant will and deſire, that the benefit thereof ſhould be effectually applyed unto us, Heb. 7.25. Heb. 10.10.
He exerciſeth the Kingly Part, by applying unto his Elect by his Spirit, what he revealeth as a Prophet, and purchaſed as a Prieſt, by ruling in his Elect with his Word and Spirit: together with defending of them from his and their enemies.
At the end of the World all enemies being ſubdued, and the Elect perfectly bleſſed; the preſent temporary manner of the Adminiſtration of the Mediatorly Office of Chriſt by external means, whether ſacred, or civil; divine, or humane Ordinances, and Powers ſhall ceaſe, 1 Cor. 15.24.28. Which notwithſtanding, Chriſt ſhall continue King and Head of the triumphant Church for ever. The Lamb is the Light thereof, Revel. 21.23. Thou art a Prieſt for ever, Pſal. 110.34. Of his Kingdom ſhall be no end, Luke 1.33.
Though the preſent Form of Chriſt's Government ſhall end with the world, yet his Government ſhall not end; but together with, and ſubordinately unto the Father, he ſhall govern them by the immediate efficacy of his Spirit, without all uſe of external means. Then ſhall the Son alſo himſelf be ſubject unto him, that put all things under him, that God may be all in all, 1 Cor. 15.28.