Of the Person of Christ

THE next Head of Opposition made by the men of this conspiracy, against this sacred truth; is against the head of all truth, the person of our Lord Jesus Christ. The Socinians indeed would willingly put a better face, or color upon their Error, about the Person of Christ, then it will bear, or indure to lye on it. For in their Catechism to this Question, Is the Lord Jesus Christ, purus Homo, a meer man? they Answer; by no means. How then? Has he a divine nature also? which is their next question: To this they say, by no means, for this is contrary to right reason. How then will these pretended Masters of Reason reconcile these things? For to us it seems, that if Christ have no other nature but that of a man, he is as to his nature, purus Homo, a meer man, and no more. Why, they answer, that he is not a meer man, because he was born of a Virgin; Strange! that that should be an argument to prove him more than a man, which the Scripture and all men in their right wits grant to be an invincible reason, to prove him to be a man, and as he was born of her, no more. Romans 1:3. Concerning his Son Jesus Christ our Lord which was made of the seed of David according to the flesh, Romans 9:5. Whose are the Fathers, and of whom as concerning the flesh Christ came. Galatians 4:4. God sent forth his Son, made of a Woman, made under the Law. But say they; he was endowed with the Spirit, wrought Miracles, was raised from the dead, had all power given in Heaven and Earth; for by these degrees, he became to be God. But all men see that the inquiry is about the nature of Christ; and this Answer is about his state and condition. Now this changeth not his nature on the one hand, no more than his being humbled, poor and dying, did on the other. This is the right reason we have to deal withall in these men. If a man should have enquired of some of them of old, whether Melchizedeck were purus Homo, a meer man? some of them would have said, no, because he was the Holy Ghost; some no, because he was the Son of God himself; and some no, because he was an Angel; for such foolish opinions have men fallen into. But how sottish soever their conceptions were, their Answer to that enquiry would have been regular, because the Question and Answer respect the same subject, in the same respect. But never any was so stupid, as to answer, he was not a meer man, that is by nature, because he was a Priest of the high God, which respects his Office, and condition. Yet such is the pretence of these men about the Person of Christ to incrustate and give some color to their soul mis-belief; as supposing that it would be much to their disadvantage to own Christ only as a meer man, though the most part of their disputes that they have troubled the Christian World withall, have had no other design nor aim but to prove him so to be, and nothing else. I shall briefly, according to the method insisted on, first lay down what is the direct Revelation which is the object of our faith in this matter; then express the Revelation it self in the Scripture testimonies wherein it is recorded; and having vindicated some one or other of them from their exceptions, manifest how the Doctrine hereof is farther explained, to the Edification of them that believe.

That there is a Second Person, the Son of God, in the holy Trinity of the Godhead we have proved before. That this Person did of his infinite love and grace take upon him our nature, humane nature, so as that the divine and humane nature should become one Person, one Christ, God and Man in one; so that whatever he does in, and about our Salvation, it is done by that one Person, God and Man, is revealed to us in the Scripture, as the object of our faith. And this is that which we believe concerning the Person of Christ. Whatever acts are ascribed to him, however immediately performed, in, or by the humane nature, or in and by his divine nature, they are all the acts of that one Person, in whom are both these natures. That this Christ, God and Man, is because he is God, and on the account of what he has done for us as Man, to be believed in, worshipped, with worship religious and divine, to be trusted and obeyed; this also is asserted in the Scripture. And these things are as it were the common notions of Christian religion; the common principles of our profession; which the Scriptures also abundantly testify to.

Isaiah 7:14. Behold a Virgin shall conceive and bare a Son, and shall call his name Emanuel; that is, he shall be God with us, or God in our nature. Not, that that should be his name whereby he should be called in this World; but that this should be the condition of his Person, he should be God with us; God in our nature. So are the words expounded (Matthew 1:21, 22, 23). That which is conceived in her is of the Holy Ghost; and she shall bring forth a Son, and you shall call his name Jesus; for he shall save his People from their sins. Now all this was done that it might be fulfilled which was spoken of the Lord by the Prophet, saying, Behold, a Virgin shall be with Child, and shall bring forth a Son, and they shall call his name Emanuel, which being interpreted, is God with us. His name whereby he was to be called, was Jesus, that is a Savior. And thereby was accomplished the prediction of the Prophet, that he should be Emanuel, which being interpreted, is God with us. Now a Child born to be God with us, is God in that Child taking our nature upon him, and no otherwise can the words be understood.

Isaiah 9:6. To us a Child is born, to us a Son is given, and his name shall be called the mighty God. The Child that is born, the Son that is given, is the mighty God; and as the mighty God, and a Child born, or Son, given, he is the Prince of peace, as he is there called, or our Savior.

John 1:14. The Word was made flesh. That the Word was God, who made all things he had before declared. Now he affirms that this Word was made flesh. How! Converted into flesh, into a Man, so that he who was God ceased so to be, and was turned or changed into flesh, that is a Man? Besides that this is utterly impossible, it is not affirmed. For the Word continued the Word still, although he was made flesh, or made of a Woman, as it is elsewhere expressed, or made of the seed of David, or took our flesh or nature to be his own. Himself continuing God, as he was, became Man also, which before he was not. The Word was made flesh; this is that which we believe and assert in this matter.

See John 3:13 and ver. 31; John 6:62; Chap. 16:28. All which places assert the person of Christ to have descended from Heaven in the assumption of human nature, and ascended into Heaven therein being assumed; and to have been in Heaven as to his divine nature, when he was in the Earth in the flesh that he had assumed.

Acts 20:28. Feed the Church of God, which he has purchased with his own blood. The person spoken of is said to be God absolutely; the Church of God. And this God is said to have blood of his own; the blood of Jesus Christ, being the blood of him that was God, though not the blood of him as God; for God is a Spirit. And this undeniably testifies to the unity of his person as God and Man.

Romans 1:3, 4. Concerning his Son Jesus Christ our Lord, who was made of the seed of David according to the flesh, and declared to be the Son of God with power, according to the Spirit of Holiness, by the Resurrection from the Dead. Romans 9:5. Whose are the Fathers, and of whom concerning the flesh, Christ came, who is over all, God blessed for ever, Amen. This is all we desire; that we may believe without disturbance from the clamours of these Men. Namely, that the same Christ, as concerning the flesh, came of the Fathers, of David, and in himself, is over all God blessed for ever. This the Scripture asserts plainly, and why we should not believe it firmly, let these Men give a reason when they are able.

Galatians 6:4. God sent forth his Son made of a Woman; he was his Son, and was made of a woman; according as he expresses it (Hebrews 10:5), A body have you prepared Me; as also (Romans 8:3).

Philippians 2:5, 6, 7. Let this mind be in you, which was also in Christ Jesus, who being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a Servant, and was made in the likeness of Men. It is the same Christ that is spoken of. And it is here affirmed of him that he was in the form of God, thought it no robbery to be equal with God. But is this all; is this Jesus Christ God only? Does he subsist only in the form or nature of God? No, says the Apostle, he took upon him the form of a Servant, was made in the likeness of Men, and was found in fashion as a Man; that his being truly a Man is expressed in these words our adversaries deny not; and we therefore believe that the same Jesus Christ is God also, because that is no less plainly expressed.

1 Timothy 3:16. And without controversy great is the mystery of godliness, God was manifest in the flesh, justified in the Spirit, seen of Angels. It is a mystery indeed, under which name it is despised now and reproached; nor are we allowed so to call it, but are reflected on, as flying to mysteries for our defence. But we must take leave to speak in this matter, according to his directions, without whom we cannot speak at all. A mystery it is, and that a great mystery; and that confessedly so, by all that do believe. And this is, that God was manifested in the flesh. That it is the Lord Christ who is spoken of, every one of the ensuing expressions do evince, Justified in the Spirit, seen of Angels, Preached to the Gentiles, believed on in the World, received up into Glory. And this also is the substance of what we believe in this matter; namely, that Christ is God, manifest in the flesh, which we acknowledge, own, and believe to be true, but a great mystery; yet no less great and sacred a truth notwithstanding.

Hebrews 2:14. For as much then as the Children were partakers of flesh and blood, he also himself likewise took part of the same. Ver. 16. For verily he took not on him the nature of Angels, but he took on him the seed of Abraham. And this plainly affirms his pre-existence to that assumption of our nature, and the unity of his person in it being so assumed.

1 John 3:16. Hereby perceive we the love of God, because he laid down his life for us. He who was God laid down for a season, and parted with that life, which was his own in that nature of ours which he had assumed. And that taking of our nature is called his coming in the flesh, which whoever denies, is not of God, but is the Spirit of Antichrist (1 John 4:3).

These are some of the places, wherein the person of Christ is revealed to our Faith, that we may believe on the Son of God, and have eternal life.

The method formerly proposed would require that I should take off the general objections of the adversaries against this divine revelation; as also vindicate some peculiar testimonies from their exceptions. But because a particular opposition to this truth, has not as yet publicly and directly been maintained and managed by any that I know of among ourselves, though the denial of it be expressly included in what they do affirm; I shall leave the further confirmation thereof to some other occasion, if it be offered, and it be judged necessary.

And this is that which the faith of believers rests in, as that which is plainly revealed to them; namely, that Jesus Christ is God and Man in one person; and that all his actings in their behalf are the actings of him who is God and Man; and that this Son of God, God and Man, is to be believed in by them, and obeyed that they have eternal life.

What is farther added to these express testimonies, and the full revelation of the truth contained in them in this matter, in way of explication educed from them, and suitable to them, to the edification of the Church, or information of the minds of believers in the right apprehension of this great mystery of God manifested in the flesh, may be reduced to these heads.

(1.) That the Person of the Son of God, did in his assuming humane nature to be his own, not take an individual person of any one into a near conjunction with himself, but preventing the personal subsistence of humane nature in that flesh which he assumed, he gave it its subsistence in his own Person, from where it has its individuation and distinction from all other persons whatever. This is the Personal Union. The Divine and humane nature in Christ have but one personal subsistence; and so are but one Christ, one distinct personal principle of all operations of all that he did, or does, as Mediator. And this undeniably follows from what is declared in the testimonies mentioned. For the Word could not be made flesh, nor could he take on him the seed of Abraham, nor could the mighty God be a child born and given to us, nor could God shed his blood for his Church, but that the two natures so directly expressed, must be united in one Person; for otherwise as they are two natures still, they would be two persons also.

2. Each nature thus united in Christ, is entire, and preserves to itself its own natural properties. For he is no less perfect God, for being made Man, nor no less a true perfect Man, consisting of soul and body with all their essential parts by that nature's being taken into subsistence with the Son of God. His Divine nature still continues immense, omniscient, omnipotent, infinite in holiness, &c. His humane nature, finite, limited, and before its glorification, subject to all infirmities of life and death, that the same nature in others absolutely considered, is obnoxious to.

3. In each of these natures, he acts suitably to the essential properties and principles of that nature. As God, he made all things, upholds all things, by the word of his power, fills Heaven and Earth, &c. As man, he lived, hungred, suffered, died, rose, ascended into Heaven. Yet by reason of the union of both these natures in the same Person: not only his own Person is said to do all these things, but the Person expressed by the name which he has on the account of one nature, is said to do that which he did only in the other. So God is said to redeem his Church with his own blood, and to lay down his life for us; and the Son of Man to be in Heaven, when he was in the Earth. All because of the unity of his Person as was declared. And these things do all of them directly and undeniably flow from what is revealed concerning his Person, as before is declared.