Milton

¶1Providentiam Dei in lapsu hominis quæ fuerit, vidimus; nunc in ejus restitutione quo pacto versata sit, videamus.

¶2RESTITUTIO HOMINIS est, qua is a Deo Patre per Jesum Christum peccato et morte liberatus, ad statum gratiæ et gloriæ longe præstantiorem quam unde exciderat evectus est. Rom. v. 15. at non ut offensa, ita et donum gratuitum: nam si unius offensa multi mortui sunt, multo magis gratia Dei et donatio per gratiam, quæ est unius hominis Jesu Christi, in multos exundavit. et v. 17. etenim si per unam offensam mors regnavit per unum, multo magis ii qui exundantiam illam gratiæ et donum justitiæ recipiunt, in vita regnabunt, per unum Jesum Christum. et v. 21. idem. Eph. i. 9, 10. secundum beneplacitum ejus quod præstituerat in sese, ut recolligeret omnia illa in Christo. 1 Joan. iii. 8. qui facit peccatum, ex diabolo est—. ad hoc manifestus factus est Filius Dei ut dissolvat opera diaboli.

¶3PARTES EJUS sunt REDEMPTIO et RENOVATIO.

¶4REDEMPTIO, QUA JUXTA ÆTERNUM DEI PATRIS CONSILIUM ET GRATIAM CHRISTUS IN PLENITUDINE TEMPORUM MISSUS, SANGUINIS SUI PRETIO SPONTE PERSOLUTO, OMNES CREDENTES REDEMIT.

¶5JUXTA ÆTERNUM DEI PATRIS CONSILIUM. 1 Pet. i. 20. agni præcogniti ante jacta mundi fundamenta. Cætera loca vide supra cap. iv. de prædestinatione.

¶6p. 204 ET GRATIAM. Deus enim in serpentis pœna denuntianda, cum adhuc homo peccatum suum non nisi maligne fassus Deo esset, promisit se ex semine mulieris suscitaturum qui serpentis caput contereret, Gen. iii. 15. antequam ad sententiam de homine ferendam devenisset; atque ita condemnationem hominis gratuita redemptione prævertit. Joan. iii. 16. ita Deus dilexit mundum ut Filium suum dederit—. Rom. iii. 25. quem proposuit Deus placamentum fidei. et v. 8. commendat suam ergo nos charitatem Deus, eo quod cum adhuc essemus peccatores—. Heb. ii. 9. ut beneficio Dei pro omnibus mortem gustaret. 1 Joan. iv. 9, 10. per hoc manifesta facta est charitas Dei in nos, quod Filium suum misit Deus—. non quod nos dilexerimus Deum, sed quod ipse dilexerit nos. Hinc itaque Pater, cujus nempe solius æterno consilio et gratia servati sumus, Servator noster sæpius appellatur. Luc. i. 47. exultat spiritus meus in Deo Servatore meo. et v. 68, 69. benedictus est Dominus Deus Israelis, quod inviserit et redemerit populum suum, et evexerit cornu salutis nobis in domo Davidis pueri sui. 1 Tim. i. 1. ex mandato Dei Servatoris nostri, et Domini Jesu Christi, spei nostræ. et ii. 3. nam hoc bonum est et acceptum coram Servatore nostro Deo. et iv. 10. in Deo vivo, qui est Servator omnium. Tit. i. 3. ex imperio Servatoris nostri Dei. et ii. 10. ut doctrinam Servatoris nostri Dei ornent in omnibus. et iii. 4, 5, 6. cum autem benignitas et erga homines amor apparuit Servatoris nostri Dei—. ex sua misericordia servavit nos per lavacrum regenerationis et renovationis Spiritus Sancti, quem effudit super nos copiose per Jesum Christum Servatorem nostrum. Judæ 25. soli sapienti Deo Servatori nostro gloria—, per Jesum Christum Dominum nostrum; ut vetus interpres et nonnulli codices Græci habent.

¶7CHRISTUS IN PLENITUDINE TEMPORUM MISSUS. Gal. iv. 4. postquam venit plenum illud tempus, emisit Deus—. Eph. i. 10. in dispensatione plenitudinis temporum—.

¶8SANGUINIS SUI PRETIO. Isai. liii. 1, &c. Act. xx. 28. ecclesiam Dei quam per proprium sanguinem acquisivit. Rom. iii. 25. placamentum per fidem in sanguine ipsius. 1 Cor. vi. 20. empti sunt pretio. et vii. 23. idem. p. 205Gal. iii. 13. pro nobis factus est execratio. Eph. v. 2. pro nobis oblationem et victimam Deo. Heb. ii. 9. ut pro omnibus mortem gustaret. et xiii. 20. per sanguinem pacti æterni. 1 Pet. i. 19. pretioso sanguine. et iii. 18. pro peccatis passus. Apoc. i. 5. lavit nos a peccatis nostris per sanguinem suum. et v. 9. redemisti nos Deo per sanguinem tuum. et xiii. 8. agni mactati a jacto mundi fundamento.

¶9SPONTE PERSOLUTO. Isa. liii. 10. semetipsum exposuit. Matt. xx. 28. ut daret animam suam in redemptionis pretium pro multis. Joan. x. 15, 18. nemo tollit animam a me, sed ego depono: auctoritatem habeo deponendi eam, et rursus assumendi. Eph. v. 2. tradidit semetipsum pro nobis. Philipp. ii. 8. factus obediens—. 1 Tim. ii. 6. se ipse dedit redemptionis pretium.

¶10OMNES CREDENTES. Rom. iii. 25. placamentum per fidem in sanguine ipsius.

¶11Redemptor autem sive mediator unicus est Christus. Act. iv. 12. nec est in alio quoquam salus; nec enim aliud nomen est sub cœlo quod datum sit inter homines, per quod oporteat nos servari. 1 Tim. ii. 5. unus mediator, homo Jesus Christus. Joan. xiv. 6. nemo venit ad Patrem nisi per me.

¶12Et is quidem ab ipso hominis lapsu qua obscurius, qua clarius universo generi humano promissus et expectatus. Gen. iii. 15. inimicitiam pono—. et xxii. 18. benedictas fore in semine tuo omnes gentes terræ. et xxvi. 4. et xxviii. 14. idem. et xlix. 10. donec venerit Filius ejus sive pacificus ille. Deut. xviii. 15. prophetam e medio tui, e fratribus tuis, sicut ego sum, suscitabit tibi Jehova Deus tuus; ei auscultate, secundum omnia quæ petiisti a Jehova Deo tuo in Chorebo, dicendo, ne pergam audire vocem Jehovæ Dei, et ignem—; ut non moriar—. Job. xix. 25, 26. novi redemptorem meum vivere. Clarius passim in psalmis et prophetis. Psal. lxxxix. 36, 37. semel juravi per sanctitatem meam Davidi, non mentiar; semen ejus in sæculum fore—. Isa. xi. 1, &c. prodibit virgula e trunco succiso Jischai—. Jer. xxx. 9. servient Jehovæ Deo suo, et Davidi regi suo, p. 206quem excitabo ipsis. et xxxiii. 15. tempore illo faciam ut efflorescat Davidi germen justum—.

¶13Præstituto autem tempore in mundum missus, ut supra: Gal. iv. 4.

¶14In Christo redemptore consideranda sunt duo; NATURA ejus et OFFICIUM.

¶15NATURA duplex est; divina et humana. Matt. xvi. 16. Christus Filius Dei viventis. Gen. iii. 15. semen mulieris. Joan. i. 1, 14. erat sermo Deus. et sermo factus est caro. et iii. 13. qui descendit e cœlo, nempe Filius hominis qui est in cœlo. et v. 31. qui superne venit. qui e cœlo venit. Act. ii. 30. ex lumbis Davidis quod ad carnem. Rom. i. 3. idem. et viii. 3. Deus suo ipsius Filio misso in forma consimili carnis peccato obnoxiæ. et ix. 5. ex quibus est Christus quod ad carnem, qui est supra omnes, Deus. 1 Cor. xv. 47. secundus homo, ipse Dominus e cœlo. Gal. iv. 4. misit Filium suum, factum ex muliere. Philipp. ii. 7, 8. ipse sese inanivit, forma servi accepta, similis hominibus factus, et habitu inventus ut homo. Heb. ii. 14, 16. ipse particeps factus carnis et sanguinis, non angelos assumpsit, sed semen Abrahami. et x. 5, &c. quapropter ingrediens mundum, dicit, Sacrificium—: corpus autem adaptavi mihi—: tum dixi, ecce venio—. 1 Joan. i. 7. sanguis Jesu Christi, Filii ejus. et iv. 2. qui spiritus profitetur Jesum Christum in carnem venisse, ex Deo est. Col. ii. 9. in eo inhabitat omnis plenitudo deitatis corporaliter; hoc loco, non divinam Christi naturam, sed omnimodam virtutem Patris, omnem impletionem potius, quam plenitudinem promissorum ejus habitare, non hypostatice uniri, quod aiunt, Christo homini; idque corporaliter, id est, non in rudimentis mundi ac cæremoniis, sed revera interpretandum putem: juxta Isa. xi. 1, 2, &c. super quo quiescet Spiritus Jehovæ, Spiritus sapientiæ. et Joan. iii. 34. non enim huic admetitur Deus Spiritum. et i. 17. gratia et veritas per Jesum Christum. Sic 1 Tim. iii. 16. Deus conspicuus factus in carne, id est, in Filio incarnato, imagine sua. Verum de natura divina Christi recognoscenda sunt ea quæ supra de Filio Dei disseruimus: is enim per quem omnia et in terra et in cœlo facta sunt, p. 207etiam ipsi angeli, qui in principio erat sermo, et apud Deum Deus, etsi non summus, omnis tamen rei creatæ primogenitus, ante assumptam carnem extiterit necesse est; quicquid illi qui Christum merum hominem esse disputant, ad hæc evadenda subtilius excogitarunt.

¶16Incarnationem autem hanc Christi, qua is, Deus cum esset, humanam naturam assumpsit, caroque factus est, nec tamen unus numero Christus idcirco esse desinit, mysterium religionis nostræ longe maximum esse, post illud trium personarum in una Dei essentia, statuunt theologi. Verum de mysterio triadis verbum in scriptura sacra extat omnino nullum: incarnatio hæc interim haud raro mysterium nominatur: 1 Tim. iii. 16. sine dubio magnum est pietatis mysterium, Deus conspicuus factus in carne. Col. ii. 2, 3. ad agnitionem mysterii Dei ac Patris, et Christi: in quo (nempe mysterio) sunt omnes thesauri sapientiæ. Eph. i. 9, 10. notum fecit nobis mysterium voluntatis suæ, quod—: ut recolligeret omnia illa in Christo. et iii. 4. in mysterio Christi. Col. iv. 3. idem. Eph. iii. 9. communis mysterii— in Deo, qui omnia hæc condidit per Jesum Christum. Col. i. 26, 27. divitiæ gloriosi hujus mysterii—, qui est Christus.

¶17Tantum itaque mysterium cum sit, vel hinc imprimis monemur ne quid de eo temere, ne quid audacter, philosophicis nixi nugis, affirmemus; ne quid de nostro adjiciamus, ne quid ex ipsa scriptura proferamus quod infirmari facile possit, evidentissimis quibusque locis, paucioribus licet, contenti. Hæc si audiamus, et in veritate sola, missis metaphysicorum commentis, acquiescere velimus, quot disputationibus prolixis et portentorum plenis finem imponemus; quot hæresium materiam occasionemque amputabimus; quot immensa volumina theologastrorum ex Dei templo velut inquinamenta ac rudera ejiciemus! Christiana fide, quæ quidem ad salutem nobis necessaria proponitur, nihil planius, nihil rationi congruentius profecto esset, nihil vel ad infimi cujusque captum accommodatius, si in divinis rebus divinas duntaxat auctoritates adhibere, et intra sacros libros continere sese reformati etiam doctores adhuc satis didicissent. Nam quæ necessaria sunt, nullis perplexa controversiis, p. 208facile perciperemus; quæ mysteria sunt, mysteria esse intemerata pateremur, ut ultra quam fas est investigare vereremur.

¶18At nunc recepta fere, immo jamdiu inveterata opinio est, qua cum antea tres personæ in una trinitatis natura statuerentur, nunc contra duæ naturæ in una Christi persona sic statuuntur, ut verus atque perfectus sine subsistentia sua in altera natura subsistat, ita ut ex duabus naturis una persona fiat; atque hæc illa est, quam in scholis vocant unionem hypostaticam. Sic enim Zanchius, Tom. I. Part. ii. l. 2. c. 7. 'Assumpsit humanam naturam,' inquit, 'non hominem proprie loquendo. Nam λόγος in utero virginis existens, humanam naturam sibi ipse, in seipso, tum corpus ex substantia Mariæ formando, tum animam simul creando, assumpsit; atque ita illam in seipso, et sibi assumpsit, ut illa natura nunquam per se substiterit, extra λόγον; sed et tum primum, et deinceps semper in λόγῳ tantum substiterit.'

¶19Mitto quod hæc arcana nusquam in scriptura, nec minus tamen audacter sunt tradita, quam si in utero Mariæ ipse huic mysterio interfuisset, qui hæc sua fide tradere audeat: quasi vero qui naturam humanam assumit, non hominem quoque assumat. Natura enim humana, id est, forma in materia eodem temporis puncto constituit hominem, nulla parte essentiæ suæ destitutum, ne subsistentia quidem, si quid id est, aut personalitate: sed illa profecto præter existentiam substantialem prorsus est nihil; hæc mera est vox ab significatione propria ad incitas theologorum sarciendas detorta. Certe λόγος id factus est quod assumpsit: si humanam naturam, non hominem; humana natura factus, non homo: quæ duo separari non possunt.

¶20Prius autem quam receptæ opinionis inanitatem redarguere progredior, quoniam naturæ, personæ, et hypostaseωs, quæ Latine substantia sive subsistentia redditur, crebra fit mentio, quid voces istæ singulæ sibi velint, expediam. Natura nihil hic aliud significare potest, quam vel essentiam ipsam vel essentiæ proprietates; illæ autem inseparabiles ab essentia cum sint, et naturarum unio hypostatica sit, non accidentalis, p. 209tenendum est, naturam nihil hic posse aliud quam ipsam essentiam denotare. Persona est vox a scena in scholas theologorum traducta, ut idem significet quod unum individuum, ut aiunt dialectici, unum numero ens intelligens, sive is Deus, sive angelus, sive homo unus numero fuerit. Hypostatis vox Græca hoc loco id solum esse potest, quod substantia sive subsistentia Latine vertitur; quæ quid est aliud nisi perfecta essentia per se existens, qua ratione accidentibus opponi solet?

¶21Duarum igitur in Christo naturarum unio, duarum essentiarum unio utrinque hypostatica fuit: ubi enim essentia substantialis perfecta existit, ibi hypostasis sive subsistentia abesse non potest, cum sit plane res eadem; adeo ut ex duarum naturarum sive essentiarum unione illa utrinque hypostatica unus Christus, unum ens, una persona facta fuerit. Neque enim magis verendum est ne duarum hypostasium, quin duarum naturarum, id est essentiarum, unione duæ personæ fiant. Subsistentiam autem si humana Christi natura propriam nunquam habuit, aut Filius non assumpsit, non verum hominem, ne substantiam quidem aut essentiam hominis veram atque perfectam, assumere magis potuit, quam in sacramento corpus esse sine quantitate sive extensione in ordine ad locum, quod asserunt Pontificii; virtute, si diis placet, divina; eo enim tanquam ad machinam confugiunt. Verum divina virtus frustra obtenditur, quæ divino testimonio non probatur. Fit itaque naturarum, id est, essentiarum, substantiarum, adeoque necessario personarum in Christo duarum hypostatica utrinque unio; proprietates tamen alterutrius quid obstat quo minus inter se distinctæ maneant? Atque res quidem uti sic se habeat satis sibi constat; modus ignoratur, et ignorari certe præstat quod Deus ignotum vult. Enimvero si in mysteriis hujusmodi quidquam definire aut statuere licebit, cur non de forma quoque externa et communi utriusque naturæ curiosius philosophemur? Nam si natura divina et humana in unam personam, id est, ut ipsis placet, in unum quid numero rationale coaluerunt, necesse est in unam quoque formam externam coaluisse. Unde vel divina, quod absurdum videtur, nisi eadem cum humana prius fuit, vel humana, nisi divinam plane exp. 210presserit, aut abolenda erit aut permiscenda, aut denique Christus erit biformis. Quanto satius est igitur scire hoc tantum, mediatorem nostrum Dei Filium carnem esse factum, Deum atque hominem et dici et esse, quem idcirco Græci uno verbo aptissime Θεάνθρωπον vocant; quo autem modo, quoniam Deus id non ostendit, desinere argutari, et sapienter potius nescire.

¶22Hoc tamen ex hac quam attulimus de hypostatica unione sententia porro confirmatur, quod de Filio Dei quinto capite latius disseruimus, essentiam Filii non esse eandem cum essentia Patris; eadem si esset, in unam personam cum homine coalescere non posset, quin Pater etiam eadem unione contineretur, quin homo quoque eadem persona cum Patre haud secus atque cum Filio fieret; quod impossibile est.

¶23Rationes igitur illæ quæ redduntur, quamobrem qui caro factus est, necessario summus Deus esse debuerit, facessant. im. illa ex Heb. vii. 26, 27. talis nos decebat pontifex, sanctus, ab omni malo remotus, sine labe, separatus a peccatoribus, et sublimior cœlis factus—. Nam ne esse quidem Deum ista evincunt, nedum esse debuisse; deinde sanctus est non solum ut Deus sed ut homo ex Spiritu Sancto et virtute Altissimi conceptus; nec cœlo sublimior esse, sed sublimior factus esse dicitur: tum illud manere in æternum, v. 24, et angelis et hominibus commune est; nec Deum arguit servare posse eos qui per ipsum accedunt ad Deum, v. 25. sermo denique jurisjurandi post legem concepti, Filium constituit in æternum consummatum, v. 28. non igitur hac ratione necessario Deum. Postremo, adiri Deus,^la2 tolli peccatum, lex adimpleri, ira Dei, potestas Satanæ, morsque temporalis et æterna sustineri ac vinci, bona denique amissa nobis recuperari nisi a Deo non potuisse quod aiunt, id Scriptura nusquam docet, sed ab eo cui Deus hæc dedit posse; id est, a Dei Filio dilecto, in quo complacuisse sibi testatus est.

¶24p. 211 Cum itaque Christus post carnem assumptam unus Christus nobis credendus sit, duplexque^la3 in eo intellectus, duplex voluntas maneat, quærere nihil attinet; cum id scriptura taceat; potuit enim eodem intellectu proficere sapientia, Luc. ii. 52. postquam se exinaniisset, et nosse omnia, Joan. xxi. 17. monstrante scilicet Patre, ut ipse fassus est: voluntatem autem duplicem non ostendit unicus ille locus Matt. xxvi. 39. non ut ego volo, sed ut tu, nisi cum Patre idem est; quod ex supra dictis non conceditur.

¶25Verum autem hominem fuisse Christum, demonstrant et corpus, Luc. xxiv. 39. spiritus carnem et ossa non habent, sicut videtis me habere; et anima, Marc. x. 45. ut animam daret pro multis, et xiv. 34. tristis est anima mea usque ad mortem; et spiritus, Luc. xxiii. 46. in manus tuas depono spiritum meum. Quamquam sane animam et spiritum Deus quoque sibi tribuit. Sed homo cur esse debuerit, rationes in sacris libris manifestissimæ traduntur. 1 Cor. xv. 21. quia enim per hominem mors, per hominem quoque resurrectio mortuorum. Heb. ii. 14. quoniam pueri participes sunt carnis et sanguinis, ipse quoque consimiliter—; ut per mortem frustraretur eum, penes quem est mortis robur, hoc est diabolum. et v. 17. unde debuit per omnia fratribus similis fieri, ut misericors esset et fidelis pontifex. et v. 18. nam ex eo quod perpessus fuit cum tentatus est, potest et iis qui tentantur succurrere. et cap. iv. 15. non habemus pontificem qui non potest affici sensu infirmitatum nostrarum. et v. 2. qui quantum satis est, possit miserari vicem ignorantium et aberrantium, quod et ipse circumdatus sit infirmitate. Postremo quia sacrificia quævis alia nolebat Deus, utpote minus digna. Heb. x. 5. sacrificia noluisti, corpus autem adaptasti mihi. et cap. viii. 3. ut haberet quod offerret. et ix. 22. absque sanguinis effusione non fit remissio.

¶26Sed enim quia binæ naturæ unum duntaxat Christum constituunt, idcirco quædam de Christo absolute dici videntur, quæ ad alterutram ejus naturam proprie referenda sunt. Qui mos loquendi communicatio p. 212idiomatum seu proprietatum solet nominari; cum alterutri naturæ proprium quod est, loquendi usu alteri naturæ communicatur. Joan. iii. 13. descendit Filius hominis de cœlo, qui est in cœlo. et viii. 58. priusquam Abrahamus existeret, ego sum. Hæc itaque et similia quoties occurrunt intelligenda sunt κατ' ἄλλο καὶ ἄλλο, ut loquuntur theologi: est enim in Christo ἄλλο καὶ ἄλλο, non ἄλλος καὶ ἄλλος; quoad personam videlicet; id est, si Latine loquor, officium mediatoris; nam de naturis profundius, meo quidem judicio, mysterium est, quam ut quidquam ea de re pro certo affirmari queat.

¶27Nonnunquam autem totius Christi quæ sunt, alterutri naturæ tribuuntur. 1 Tim. ii. 5. mediator Dei et hominum, homo Christus Jesus. Non enim qua homo, sed qua θεάνθρωπος.

¶28Humanitatis autem quæ sunt, scriptura frequentius distinguit. Act. ii. 30. ex lumbis Davidis τὸ κατὰ σάρκα. Rom. ix. 5. idem. 1 Pet. iii. 18. morte affectus carne, præcipue nempe et manifestius, de quo loco infra cap. xvi.

¶29Partes incarnationis Christi duæ sunt, conceptio et nativitas. Conceptionis causa efficiens erat Spiritus Sanctus. Matt. i. 20. quod in ea genitum est, ex Spiritu Sancto est. Luc. i. 35. Spiritus Sanctus superveniet in te, et virtus Altissimi inumbrabit te. Quibus verbis ipsius Patris virtutem ac Spiritum intelligi crediderim; ut supra significatum est: juxta illud Psal. xl. 7, 8. cum Heb. x. 5, 6. corpus adaptasti mihi.

¶30Finis conceptionis hujus mirificæ erat ut ne Adami peccato inquinaretur. Heb. vii. 26. talis nos decebat pontifex, sanctus, sine labe, separatus a peccatoribus.

¶31Nativitas Christi ab omnibus prophetis prædicitur: expressius Mic. v. 2. at tu Bethlem Ephratæ. Isa. vii. 14. ecce virgo. et xi. 1. nam prodibit virgula—. Narratur Matt. i. a v. 18. Luc. i. 42. benedictus p. 213fructus uteri tui. et ii. 6, 7. factum est ut explerentur dies ad pariendum. et v. 22. cum essent impleti dies purgationis Mariæ.

¶32Venisse jam Messiam his argumentis contra Judæos probatur: im. deletas esse urbes Bethlemi et Nazarethæ ubi nasci atque educari debuit. Mic. v. 2. Zech. vi. 12. ecce virum cujus nomen Nazer sive germen. 2do. stante templo secundo et Judæorum republica adventus ejus prædicebatur futurus. Hag. ii. 7, 9. impleturus sum domum hanc gloria. et major futura est domus hujus posterioris, quam illius prioris. Dan. ix. 24. septimanæ septuaginta decisæ sunt expiando iniquitatem, et ungendo Sanctum sanctorum. et v. 26. post septimanas illas sexaginta duas exciso Christo, civitatem ipsam perdet. et v. 27. abolebit sacrificium et munus. Zech. ix. 9. exulta filia Zionis, filia Jerusalem; ecce, rex tuus adveniet tibi. Gen. xlix. 10. non desistet tribus ab Juda neque legislator e medio pedum ejus, usque dum venturus est Silo: quem etiam tres antiquissimi paraphrastæ Onkelo, Jonathan, et Hierosolymitanus Messiam interpretantur. Dan. ii. 44. temporibus regum istorum suscitabit Deus regnum cœli. Postremo quia gentes abjecto aliorum Deorum cultu, fidem Christi jam diu amplectuntur, quod non ante ejus adventum fore prædictum est. Gen. xlix. 10. et erit ei obedientia populorum. Isa. ii. 2. ultimis temporibus erit, ut confluant ad eum omnes gentes. Mic. iv. 1. idem. Hag. ii. 7. adhuc semel, parum illud est, ut commoturus sim omnes gentes. Mal. iii. 1. et statim veniet in templum suum Dominator &c.

¶1We have hitherto considered the Providence of God in relation to the fall of man; we are now to consider it as operating in his restoration.

¶2THE RESTORATION OF MAN is the act whereby man, being delivered from sin and death by God the Father through Jesus Christ, is raised to a far more excellent state of grace and glory than that from which he had fallen. Rom. v. 15. but not as the offence, so also is the free gift: for if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man Jesus Christ, hath abounded unto many. v. 17. for if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ. See also v. 21. Eph. i. 9, 10. according to his good pleasure which he hath purposed in himself .... that he might gather together in one all things in Christ. 1 John iii. 8. he that committeth sin is of the devil ..... for this purpose the Son of God was manifested, that he might destroy the works of the devil.

¶3In this restoration are comprised the REDEMPTION and RENOVATION OF MAN.

¶4p. 295 REDEMPTION is that act whereby CHRIST, BEING SENT IN THE FULNESS OF TIME, REDEEMED ALL BELIEVERS AT THE PRICE OF HIS OWN BLOOD, BY HIS OWN VOLUNTARY ACT, CONFORMABLY TO THE ETERNAL COUNSEL AND GRACE OF GOD THE FATHER.

¶5CONFORMABLY TO THE ETERNAL COUNSEL OF GOD THE FATHER. 1 Pet. i. 20. the Lamb .... preordained before the foundation of the world. See other passages to the same effect in the fourth chapter, on Predestination.

¶6GRACE. Even before man had, properly speaking, confessed his guilt, that is, before he had avowed it ingenuously and in the spirit of repentance, God nevertheless, in pronouncing the punishment of the serpent, previously to passing sentence on man, promised that he would raise up from the seed of the woman one who should bruise the serpent's head, Gen. iii. 15. and thus anticipated the condemnation of mankind by a gratuitous redemption. John iii. 16. God so loved the world, that he gave his only begotten Son—. Rom. iii. 25. whom God hath set forth to be a propitiation through faith. v. 8. God commendeth his love toward us, in that while we were yet sinners, Christ died for us. Heb. ii. 9. that he, by the grace of God, should taste death for every man. 1 John iv. 9, 10. in this was manifested the love of God toward us, because that God sent his only begotten Son ...... not that we loved God, but that he loved us. Hence the Father is often called our Saviour, inasmuch as it is by his eternal counsel and grace alone that we are saved. Luke i. 47. my spirit hath rejoiced in God my Saviour. v. 68, 69. blessed be the Lord God of Israel, for he hath visited and redeemed his people, and hath raised up an horn of salvation for us in the house of his servant David. 1 Tim. i. 1. by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope. ii. 3. for this is good and acceptable in the sight of God our Saviour. iv. 10. we trust in the living God, who is the Saviour of all men. Tit. i. 3. according to the commandment of God our Saviour. ii. 10. that they may adorn the doctrine of God our Saviour in all things. iii. 4—6. but after p. 296that the kindness and love of God our Saviour towards man appeared, ..... according to his mercy he saved us by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour. Jude 25. to the only wise God our Saviour, be glory; where the Vetus Interpres and some of the Greek manuscripts add, through Jesus Christ our Lord.⁷

¶7CHRIST BEING SENT IN THE FULNESS OF TIME. Gal. iv. 4. but when the fulness of time was come, God sent forth his Son. Eph. i. 10. in the dispensation of the fulness of times.

¶8AT THE PRICE OF HIS OWN BLOOD. Isai. liii. 1, &c. Acts xx. 28. the Church of God, which he hath purchased with his own blood. Rom. iii. 25. a propitiation through faith in his blood. 1 Cor. vi. 20. ye are bought with a price. See also vii. 23. Gal. iii. 13. being made a curse for us. Eph. v. 2. he hath given himself for us an offering and a sacrifice to God. Heb. ii. 9. that he should taste death for every man. xiii. 20. through the blood of the everlasting covenant. 1 Pet. i. 19. with the precious blood of Christ. iii. 18. Christ also hath once suffered for sins. Rev. i. 5. that washed us from our sins in his own blood. v. 9. thou hast redeemed us to God by thy blood. xiii. 8. the Lamb slain from the foundation of the world.

¶9BY HIS OWN VOLUNTARY ACT. Isai. liii. 10. upon condition that his soul make a trespass offering,⁸ Horsley's Translation. Matt. xx. 28. to give his life a ransom for many. John x. 15, 18. I lay down my life for the sheep: no man taketh it from me, but I lay it down of myself; I have power to lay it down, and I have power to take it again. Eph. v. 2. p. 297he hath given himself for us. Philipp. ii. 8. became obedient unto death 1 Tim. ii. 6. who gave himself a ransom for all.

¶10ALL BELIEVERS. Rom. iii. 25. a propitiation through faith in his blood.

¶11There is no other Redeemer or Mediator besides Christ. Acts iv. 12. neither is there salvation in any other, for there is none other name under heaven given among men, whereby we must be saved. 1 Tim. ii. 5. there is one mediator ..... the man Christ Jesus. John xiv. 6. no man cometh unto the Father, but by me.

¶12There was a promise made to all mankind, and an expectation of the Redeemer, more or less distinct, even from the time of the fall. Gen. iii. 15. I will put enmity. xxii. 18. in thy seed shall all the nations of the earth be blessed. See also xxvi. 4. xxviii. 14. xlix. 10. until Shiloh, or the peacemaker come. Deut. xviii. 15. Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken: according to all that thou desiredst of Jehovah thy God in Horeb ...... saying, Let me not hear again the voice of Jehovah my God, neither let me see this great fire any more, that I die not. Job xix. 25, 26. I know that my redeemer liveth. In the Psalms and prophetical writings the advent of the Redeemer is intimated with less obscurity. Psal. lxxxix. 35, 36. once have I sworn by my holiness, that I will not lie unto David. His seed shall endure for ever. Isai. xi. 1, &c. there shall come forth a rod out of the stem of Jesse. Jer. xxx. 9. they shall serve Jehovah their God, and David their king, whom I will raise up unto them. xxxiii. 15. at that time will I cause the branch of righteousness to grow up unto David.

¶13At the appointed time he was sent into the world. Gal. iv. 4. as above.

¶14Two points are to be considered in relation to Christ's character as Redeemer; his NATURE and OFFICE.

¶15p. 298 His NATURE is twofold; divine and human. Matt. xvi. 16. the Christ, the Son of the living God. Gen. iii. 15. the seed of the woman. John i. 1, 14. the Word was God ..... and the Word was made flesh. iii. 13. he that came down from heaven, even the Son of man that is in heaven. v. 31. he that cometh from above......he that cometh from heaven. Acts ii. 30. of the fruit of the loins of David, according to the flesh. See also Rom. i. 3. viii. 3. God sending his own Son in the likeness of sinful flesh. ix. 5. of whom as concerning the flesh Christ came, who is over all, God. 1 Cor. xv. 47. the second man is the Lord from heaven. Gal. iv. 4. God sent forth his Son, made of a woman. Philipp. ii. 7, 8. but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men, and being found in fashion as a man—. Heb. ii. 14, 16. he also himself took part of flesh and blood .... he took not on him the nature of angels, but he took on him the seed of Abraham. x. 5, &c. wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me ..... then said I, Lo, I come. 1 John i. 7. the blood of Jesus Christ his Son. iv. 2. every spirit that confesseth that Jesus Christ is come in the flesh, is of God. Col. ii. 9. in him dwelleth all the fulness of the Godhead bodily; which passage I understand, not of the divine nature of Christ, but of the entire virtue of the Father, and the full completion of his promises, (for so I would interpret the word, rather than fulness,) dwelling in, not hypostatically united with, Christ's human nature; and this bodily, that is, not in ceremonies and the rudiments of the world, but really and substantially; according to Isai. xi. 2, &c. the Spirit of Jehovah shall rest upon him, the spirit of wisdom. John iii. 34. God giveth not the Spirit by measure unto him. i. 17. grace and truth came by Jesus Christ. 1 Tim. iii. 16. God was manifest in the flesh, that is, in the incarnate Son, his own image. With regard to Christ's divine nature, the reader is referred to what was proved in a former chapter concerning the Son of God; from whence it follows, that he by whom all things were made both in heaven and earth, even the angels themselves, he who in the beginning was the Word, and God with God, and although not supreme, yet the first born of every creature, p. 299must necessarily have existed previous to his incarnation, whatever subtleties may have been invented to evade this conclusion by those who contend for the merely human nature of Christ.

¶16This incarnation of Christ, whereby he, being God, took upon him the human nature, and was made flesh, without thereby ceasing to be numerically the same as before, is generally considered by theologians as, next to the Trinity in Unity, the greatest mystery of our religion. Of the mystery of the Trinity, however, no mention is made in Scripture; whereas the incarnation is frequently called by this name. 1 Tim. iii. 16. without controversy great is the mystery of godliness; God was manifest in the flesh—. Col. ii. 2, 3. to the acknowledgement of the mystery of God, and of the Father, and of Christ; in which⁹ (namely, in this mystery) are hid all the treasures of wisdom. Eph. i. 9, 10. having made known unto us the mystery of his will......that he might gather together in one all things in Christ. iii. 4. in the mystery of Christ. See also Col. iv. 3. Eph. iii. 9. the fellowship of the mystery which from the beginning of the world hath been hid in God, who created all things by Jesus Christ. Col. i. 26, 27. the riches of the glory of this mystery......which is Christ.

¶17Since then this mystery is so great, we are admonished by that very consideration not to assert anything respecting it rashly or presumptuously, on mere grounds of philosophical reasoning; not to add to it anything of our own; not even to adduce in its behalf any passage of Scripture of which the purport may be doubtful, but to be contented with the clearest texts, however few in number. If we listen to such passages, and are willing to acquiesce in the simple truth of Scripture, unincumbered by metaphysical comments, to how many prolix and preposterous arguments shall we put an end! how much occasion of heresy shall we remove! how many ponderous dabblings in theology shall we cast out, purging the temple of God from the contamination of their rubbish! Nothing would be more plain, p. 300and agreeable to reason, nothing more suitable to the understanding even of the meanest individual, than such parts of the Christian faith as are declared in Scripture to be necessary for salvation, if teachers, even of the reformed church, were as yet sufficiently impressed with the propriety of insisting on nothing but divine authority in matters relating to God, and of limiting themselves to the contents of the sacred volume. What is essential would easily appear, when freed from the perplexities of controversy; what is mysterious would be suffered to remain inviolate, and we should be fearful of overstepping the bounds of propriety in its investigation.

¶18–19The opinion, however, which now prevails, or rather which has prevailed for many ages, is this; that whereas it was contended in a former stage of the controversy respecting Christ, that the three persons of the Trinity were united in one nature, it is now asserted, on the other hand, that two natures are so combined in the one person of Christ, that he has a real and perfect subsistence in the one nature, independently of that which properly belongs to the other; insomuch that two natures are comprehended in one person. This is what is called in the schools the hypostatic union. Such is the explanation of Zanchius, Vol. I. Part II. Book II. Chap. 7.¹ 'He took upon him not man, properly speaking, but the human nature. For the Logos being in the womb of the virgin assumed the human nature by forming a body of the substance of Mary, and creating at the same time a soul to animate it. Moreover, such was his intimate and exclusive assumption of this nature, that it never had any separate subsistence, independent of the Logos; but did then first subsist, and has ever since subsisted, in the Logos alone.' I say nothing of the silence of Scripture respecting the above arcana, though they are promulgated with as much confidence, as if he who thus ventures to deliver them on his own authority, had been a witness in p. 301the womb of Mary to the mysteries which he describes. He argues as if it were possible to assume human nature, without at the same time assuming man; for human nature, that is, the form of man in a material mould, wherever it exists, constitutes at once the proper and entire man, deficient in no part of his essence, not even (if the words have any meaning) in subsistence and personality. In reality, however, subsistence is the same as substantial existence; and personality is nothing but a word perverted from its proper use to patch up the threadbare theories of theologians. It is certain that the Logos was made that which he assumed; if then he assumed the human nature, not man, he was made not man, but the human nature; these two things being inseparable.

¶20But before I proceed to demonstrate the weakness of the received opinion, it is necessary to explain the meaning of the three terms so frequently recurring, nature, person, and hypostasis, which last word is translated in Latin, substantia or subsistentia, substance or subsistence. Nature in the present instance can signify nothing, but either the actual essence, or the properties of that essence. Since however these properties are inseparable from the essence, and the union of the natures is hypostatical, not accidental, we must conclude that the term nature can here mean only the essence itself. Person is a metaphorical word, transferred from the stage to the schools of theology, signifying any one individual being, as the logicians express it; any intelligent ens, numerically one, whether God, or angel, or man. The Greek word hypostasis can signify nothing in the present case but what is expressed in Latin by substantia or subsistentia, substance or subsistence; that is to say, a perfect essence existing per se; whence it is generally put in opposition to merely accidents.

¶21Hence the union of two natures in Christ must be considered as the mutual hypostatic union of two essences; for where there is a perfect substantial essence, there must also be an hypostasis or subsistence, inasmuch as they are the same thing; so that one Christ, one p. 302ens, one person, is formed of this mutual hypostatic union of two natures or essences. For it is no more to be feared that the union of two hypostases should constitute two persons, than that the same consequence should result from the union of two natures, that is to say, of two essences. If however the human nature of Christ never had any proper and independent subsistence, or if the Son did not take upon himself that subsistence, it would have been no more possible for him to have been made very man, or even to have assumed the real and perfect substance or essence of man, than for the body of Christ to be present in the sacrament without quantity or local extension, as the Papists assert.² This indeed they explain by his divine power, their usual resort in such cases. It is however of no use to allege a divine power, the existence of which cannot be proved on divine authority. There is then in Christ a mutual hypostatic union of two natures, that is to say, of two essences, of two substances, and consequently of two persons; nor does this union prevent the respective properties of each from remaining individually distinct. That the fact is so, is sufficiently certain; the mode of union is unknown to us; and it is best to be ignorant of what God wills should remain unknown. If indeed it were allowable to define and determine with precision in mysteries of this kind, why should not our philosophical inquisitiveness lead us to inquire respecting the external form common to the two natures? For if the divine and human nature have coalesced in one person, that is to say, as my opponents themselves admit, in a reasonable being, numerically one, it follows that these two natures must have also coalesced in one external form. The consequence would be, either that the divine form must have been annihilated or blended with the human, which would be absurd, unless they were previously the same; or, vice versa, that the human must have been annihilated or blended with the divine, unless it exactly resembled the latter; or, which is the p. 303only remaining alternative, Christ must be considered as having two forms. How much better is it for us to know merely that the Son of God, our Mediator, was made flesh, that he is called both God and Man, and is such in reality; which is expressed in Greek by the single and appropriate term Θεάνθρωπος. Since however God has not revealed the mode in which this union is effected, it behoves us to cease from devising subtle explanations, and to be contented with remaining wisely ignorant.

¶22It may however be observed, that the opinion here given respecting the hypostatic union agrees with what was advanced relative to the Son of God in the fifth chapter, namely, that his essence is not the same with that of the Father; for if it were the same, it could not have coalesced in one person with man, unless the Father were also included in the same union, nay, unless man became one person with the Father as well as with the Son; which is impossible.

¶23The reasons, therefore, which are given to prove that he who was made flesh must necessarily be the supreme God, may safely be dismissed. It is urged, first, from Heb. vii. 26, 27. that such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens. These words, however, do not even prove that he is God, much less that it was necessary that he should be so; not to mention, that he is holy, not only as God, but as man conceived of the Holy Spirit by the power of the Most High; nor is he said to be higher than the heavens, but to be made higher than the heavens. Again, what is said of him v. 24. he continueth ever, is a property which he has in common both with men and angels; nor does it follow that he is God, because he is able to save them to the uttermost that come unto God by him, v. 25. Lastly, the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore, v. 28. so that he is not on this account necessarily God. Besides, Scripture nowhere teaches, that none but God is able to approach God, to take away sin, to fulfil the law, to endure and vanquish the anger p. 304of God, the power of Satan, temporal as well as eternal death, in a word, to restore to us the blessings which we had lost; but it teaches that he has power to effect this to whom the Father has given it; that is to say, the beloved Son of God, in whom he has himself testified that he is well pleased.

¶24That Christ therefore, since his assumption of human flesh, remains one Christ, is a matter of faith; whether he retains his two-fold will and understanding, is a point respecting which, as Scripture is silent, we are not concerned to inquire. For after having emptied himself,³ he might increase in wisdom, Luke ii. 52. by means of the understanding which he previously possessed, and might know all things, John xxi. 17. namely, through the teaching of the Father, as he himself acknowledged.⁴ Nor is his twofold will implied in the single passage Matt. xxvi. 39. not as I will, but as thou wilt, unless he be the same with the Father, which, as has been already shown, cannot be admitted.

¶25That Christ was very man, is evident from his having a body, Luke xxiv. 39. a spirit hath not flesh and bones, as ye see me have; a soul, Mark x. 45. that he might give his life (animam, his soul) a ransom for many; xiv. 34. my soul is exceeding sorrowful unto death; and a spirit, p. 305Luke xxiii. 46. into thy hands I commend my spirit. It is true that God attributes to himself also a soul and spirit; but there are reasons most distinctly assigned in Scripture, why Christ should be very man. 1 Cor. xv. 21. for since by man came death, by man came also the resurrection of the dead. Heb. ii. 14. forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is, the devil. v. 17. wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest. v. 18. for in that he himself hath suffered, being tempted, he is able to succour them that are tempted. iv. 15. we have not an high priest which cannot be touched with the feeling of our infirmities. v. 2. who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. Finally, God would not accept any other sacrifice, inasmuch as any other would have been less worthy. Heb. x. 5. sacrifice thou wouldest not, but a body hast thou prepared me. viii. 3. it is of necessity that this man have somewhat also to offer. ix. 22. without shedding of blood is no remission.

¶26Inasmuch, however, as the two natures constitute one Christ, certain particulars appear to be predicated of him absolutely, which properly apply to one of his natures. This is what is called communicatio idiomatum or proprietatum, where by the customary forms of language what is peculiar to one of two natures is attributed to both jointly. John iii. 13. he that came down from heaven, even the Son of man, which is in heaven. viii. 58. before Abraham was, I am. Accordingly, these and similar passages, wherever they occur, are to be understood κατ' ἄλλο καὶ ἄλλο, as theologians express it; (for in speaking of Christ the proper expression is not ἄλλος καὶ ἄλλος, but ἄλλο καὶ ἄλλο, inasmuch as it refers, not to himself, but to his person, or, in other words, his office of mediator: for as to the subject of his two natures, it is too profound a mystery, in my judgement at least, to warrant any positive assertion respecting it).

¶27p. 306 It sometimes happens, on the other hand, that what properly belongs to the compound nature of Christ, is attributed to one of his natures only, 1 Tim. ii. 5. one mediator between God and men, the man Christ Jesus. Now he is not mediator inasmuch as he is man, but inasmuch as he is Θεάνθρωπος.

¶28Scripture, however, more frequently distinguishes what is peculiar to his human nature. Acts ii. 30. of the fruit of the loins of David, according to the flesh. See also Rom. ix. 5. 1 Pet. iii. 18. being put to death in the flesh, that is to say, being affected chiefly and most visibly in his human nature. This text will be adverted to again in the sixteenth chapter.

¶29The incarnation of Christ consists of two parts; his conception and his nativity. Of his conception the efficient cause was the Holy Spirit. Matt. i. 20. that which is conceived in her, is of the Holy Ghost. Luke i. 35. the Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; by which words I am inclined to understand the power and spirit of the Father himself, as has been shown above; according to Psal. xl. 6, 7. compared with Heb. x. 5, 6. a body hast thou prepared me.

¶30The object of this miraculous conception was to obviate the contamination consequent upon the sin of Adam. Heb. vii. 26. such an high priest became us, who is holy, harmless, undefiled, separate from sinners.

¶31The nativity of Christ is predicted by all the prophets, and more particularly in the following passages. Mic. v. 2. thou Bethlehem Ephratah......out of thee shall he come forth unto me that is to be ruler in Israel. Isai. vii. 14. behold, a virgin shall conceive. xi. 1. there shall come forth a rod out of the stem of Jesse. The history of the nativity is given Matt. i. 18—25. Luke i. 42. blessed is the fruit of thy womb. ii. 6, 7. the days were accomplished that she should be delivered. v. 22. when the days of her purification were accomplished.

¶32p. 307 That the Messiah is already come is proved, in contradiction to the belief of the Jews, by the following arguments. First, the cities of Bethlehem and Nazareth, (where according to prophecy Christ was to be born and educated, Mic. v. 2. Zech. vi. 12. behold the man whose name is (Nezer, or) the Branch, are no longer in existence. Secondly, it was predicted that his advent should take place while the second temple and the Jewish government were yet in being. Hag. ii. 7, 9. I will fill this house with glory: the glory of this latter house shall be greater than of the former. Dan. ix. 24. seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression......and to anoint the most Holy. v. 26. after threescore and two weeks shall Messiah be cut off ...... and the people of the prince that shall come shall destroy the city. v. 27. he shall cause the sacrifice and the oblation to cease. Zech. ix. 9. rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem; behold thy king cometh unto thee. Gen. xlix 10. the sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come, by which name the three most ancient Jewish commentators, Onkelos, Jonathan, and Hierosolymitanus, understood the Messiah.⁵ Dan. ii. 44. in the days of those kings shall the God of heaven set up a kingdom. Lastly, because the Gentiles have long since put away the worship of other gods, and embraced the faith of Christ, which event, according to the prophecies, was not to take place till after his coming. Gen. xlix. 10. unto him shall the gathering of the people be. Isai. ii. 2. it shall come to pass in the last days......that all nations shall flow unto it. See also Mic. iv. 1. Hag. ii. 6. yet once, it is a little while ...... and I will shake all nations. Mal. iii. 1. the Lord, whom ye seek, shall suddenly come to his temple.