(Owen, Christologia, Prefactory part b)
Of the eternal generation of the divine person of the Son, the sober
writers of the ancient church did constantly affirm that it was firmly
to be believed, but as unto the manner of it not to be inquired into.
"Scrutator majestatis absorbetur a gloria", was their rule; and the
curious disputes of Alexander and Arius about it, gave occasion unto
that many-headed monster of the Arian heresy which afterwards ensued.
For when once men of subtile heads and unsanctified hearts gave
themselves up to inquire into things infinitely above their
understanding and capacity--being vainly puffed up in their fleshly
minds--they fell into endless divisions among themselves, agreeing
only in an opposition unto the truth. But those who contented
themselves to be wise unto sobriety, repressed this impious boldness.
To this purpose speaks Lactantius:(lib.4, De Vera Sapient.:) "Quomodo
igitur procreavit? Nec sciri a quoquam possunt, nec narrari, opera
divina; sed tamen sacrae literae docent illum Dei filium, Dei esse
sermonem".----"How, therefore, did the Father beget the Son? These
divine works can be known of none, declared by none; but the holy
writings" (wherein it is determined) "teach that he is the Son of God,
that he is the Word of God." And Ambrose: (De Fide, ad Gratianum:)
"Quaero abs te, quando aut quomodo putes filium esse generatum? Mihi
enim impossibile est scire generationis secretum Mens deficit, vox
silet, non mea tantum, sed et angelorum. Supra potestates, supra
angelos, supra cherubim, supra seraphim, supra omnem sensum est. Tu
quoque manum ori admovere; scrutari non licet superna mysteria. Licet
scire quod ntus sit, non licet discutere quomodu ntus sit; illud
negare mihi non licet, hoc quaerere metus est. Nam si Paulus ea quae
audivit, raptus in tertium coelu, ineffabilia dicit, quomodo nos
exprimere possumus paternae generationis arcanum, quod nec sentire
potuimus nec audire? Quid te ista questionum tormenta delectant?"--"I
inquire of you when and how the Son was begotten? Impossible it is to
me to know the mystery of this generation. My mind faileth, my voice
is silent--and not only mine, but of the angels; it is above
principalities, above angels, above the cherubim, above the seraphim,
above all understanding. Lay thy hand on thy mouth; it is not lawful
to search into these heavenly mysteries. It is lawful to know that he
was born--it is not lawful to discuss how he was born; that it is not
lawful for me to deny--this I am afraid to inquire into. For if Paul,
when he was taken into the third heaven, affirms that the things which
he heard could not be uttered; how can we express the mystery of the
divine generation, which we can neither apprehend nor hear? Why do
such tormenting questions delight thee?"
Ephraim Syrus wrote a book to this purpose, against those who would
search out the nature of the Son of God. Among many other things to
the same purpose are his words: (cap. 2:) "Infelix profecto, miser,
atque impudentissimus est, qui scrutari cupot Opificem suum. Millia
millium, et centies millies millena millia angelorum et archangelorum,
cum horrore glorificant, et trementes adorant; et homines lutei, pleni
peccatis, de divinitate intrepide disserunt Non illorum exhorrescit
corpus, non contremescit animus; sed securi et garruli, de Christo Dei
filio, qui pro me indigno peccatore passus est, deque ipsius utraque
generatione loquuntur; nec saltem quod in luce caecutiunt, sentiunt".-
-"He is unhappy, miserable, and most impudent, who desires to examine
or search out his Maker. Thousands of thousands, and hundreds of
thousands of millions of angels and archangels, do glorify him with
dread, and adore him with trembling; and shall men of clay, full of
sins, dispute of the Deity without fear? Horror does not shake their
bodies, their minds do not tremble, but being secure and pealing, they
speak of the Son of God, who suffered for me, unworthy sinner, and of
both his nativities or generations; at least they're not sensible how
blind they are in the light." To the same purpose. speaks Eusebius at
large: Demonstratio Evang., lib. 5 cap. 2.
Leo well adds hereunto the consideration of his incarnation, in these
excellent words: (Serm. 9, De Nativit.:) "Quia in Christo Jesus Filio
Dei non solum ad divinam essentiam, sed etiam ad humanan spectat
naturam, quo dictum est per prophetam--'generationem ejus quis
enarrabit?'--(utramque enim substantiam in unam convenisse personam,
nisi fides credat, sermo non explicat; et ideo materia nunquam deficit
laudis; qui nunquam sufficit copia laudatoris)--gaudeamus igitur quod
ad eloquendum tantum, misericordiae sacramentum impares sumus; et cum
salutis nostrae altitudinem promere non valeamus, sentiamus nobis
bonum esse quod vincimur. Nemo enim ad cognitionem veritatis magis
propinquat, quam qui intelligit, in rebus divinis, etiamsi multum
proficiat, semper sibi superesse quod quaerat". See also Fulg., lib. 2
ad Thrasimund.
But I speak of the person of Christ as unto the assumption of the
substantial adjunct of the human nature, not to be a part whereof his
person is composed, but as unto its subsistence therein by virtue of a
substantial union. Some of the ancients, I confess, speak freely of
the composition of the person of Christ in and by the two natures, the
divine and human. That the Son of God after his incarnation had one
nature, composed of the Deity and humanity, was the heresy of
Apollinarius, Eutyches, the Monothelites, or Monophyeites, condemned
by all. But that his most simple divine nature, and the human,
composed properly of soul and body, did compose his one person, or
that it was composed of them, they constantly affirmed. "Ton Theou
mesiten kai enthroopoon, kata tas grafas sunkeisthai famen ek te tes
kath' hemas anthroopotetos teleioos echousas kata ton idion logon, kai
ek tou pefenotos, ek Theou kata fusin huiou", saith Cyril of
Alexandria--"A sanctis patribus adunatione ex divinitate et humanitate
Christus Dominus noster compositus praedicatur:" Pet. Diacon., Lib. De
Incarnat. et Grat. Christi, ad Fulgentium. And the union which they
intended by this composition they called "enoosin fusiken", because it
was of diverse natures, and "enoosin kata sunthesin", a union by
composition.
But because there neither was nor can be any composition, properly so
called, of the divine and human natures, and because the Son of God
was a perfect person before his incarnation, wherein he remained what
he was, and was made what he was not, the expression has been forsaken
and avoided; the union being better expressed by the assumption of a
substantial adjunct, or the human nature into personal subsistence
with the Son of God, as shall be afterwards explained. This they
constantly admire as the most ineffable effect of divine wisdom and
grace: "Ho asarkos tarkoutai, ho logos pachunetai, ho aoratos horatai,
ho anafes pselafatai, ho achronos archetai, ho huios Theou huios
anthroopou ginetai", saith Gregory Nazianzen, (Orat. 12,) in
admiration of this mystery. Hereby God communicates all things unto us
from his own glorious fulness, the near approaches whereof we are not
able to bear. So is it illustrated by Eusebius: (Demonst. Evang.,
lib.4 cap.5, &c.:) "Houtoo de footos heliou mia kai he aute prostole
homou kai kata to auto kataugadzei men aera, footidzei de ofthalmous,
hafen de termainei, piainei de gen, auxei de futa, k. t. l. (cap.6) Ei
goun hoos en hupothesei logou, katheis ouranothen autos heauton
pamfaes helios sun anthroopois epi ges politeuoito, oudena toon epi
tes ges meinai an adiaforon, pantoon sulletden empsuchoon homou kai
apsuchoon athroai tei tou footos prostolei dieaftharesomenoon". The
sense of which words, with some that follow in the same place, is unto
this purpose: By the beams of the sunlight, and life, and heat, unto
the procreation, sustentation, refreshment, and cherishing of all
things, are communicated. But if the sun itself should come down unto
the earth, nothing could bear its heat and lustre; our eyes would not
be enlightened but darkened by its glory, and all things be swallowed
up and consumed by its greatness; whereas, through the beams of it,
every thing is enlightened and kindly refreshed. So is it with this
eternal beam or brightness of the Father's glory. We cannot bear the
immediate approach of the Divine Being; but through him, as incarnate,
are all things communicated unto us, in a way suited unto our
reception and comprehension.
So it is admired by Leo: (Serm. 3, De Nativit.:) "Natura humana in
Creatoris societatem assumpta est, non ut ille habitator, et illa
esset habitaculum; sed ut naturae alteri sic misceretur altera, ut
quamvis alia sit quae suscipitur, alia vero quae suscepit, in tantam
tamen unitatem conveniret utriusque diversitas, ut unus idemque sit
filius, qui se, et secundum quod verus est homo, Patre dicit minorem,
et secundum quod verus est Deus Patrise profitetur aequalem"-- "Human
nature is assumed into the society of the Creator, not that he should
be the inhabitant, and that the habitation," (that is, by an
inhabitation in the effects of his power and grace, for otherwise the
fulness of the Godhead dwelt in him bodily,) "but that one nature
should be so mingled" (that is, conjoined) "with the other, that
although that be of one kind which assumeth, and that of another which
is assumed, yet the diversity of them both should concur in such a
unity or union, as that it is one and the same Son who, as he was a
true man, said that he was less than the Father, or the Father was
greater than he--so as he was true God, professeth himself equal unto
the Father." See also Augustinus De Fide, ad Pet. Diacon., cap. 17;
Justitianus Imperator Epist. ad Hormisdam, Romae Episcop.
And the mystery is well expressed by Maxentius: (Biblioth. Patr. pars
prima:) "Non confundimus naturarum diversitatem; veruntamen Christum
non tu asseris Deum factum, sed Deum factum Christum confitemur. Quia
non cum pauper esset, dives factus est, sed cum dives esset, pauper
factus est, ut nos divites faceret; neque enim cum esset in forma
servi, formam Dei accepit; sed cum esset in forma Dei, formam servi
accepit; similiter etiam nec, cum esset caro, verbum est factum; sed
cum esset verbum, caro factum est".--"We do not confound the diversity
of the natures, howbeit we believe not what you affirm, that Christ
was made God; but we believe that God was made Christ. For he was not
made rich when he was poor; but being rich, he was made poor, that he
might make us rich. He did not take the form of God when he was in the
form of a servant; but being in the form of God, he took on him the
form of a servant. In like meaner, he was not made the Word when he
was flesh; but being the Word, he was made flesh."
And Jerome, speaking of the effects of this mystery: (Comment. in
Ezekiel, cap. 46:) "Ne miretur lector si idem et Princeps est et
Sacerdos, et Vitulus, et Aries, et Agnus; cum in Scripturis sanctis
pro varietate causarum legamus eum Dominum, et Deum, et Hominem, et
Prophetam, et Virgam, et Radicem, et Florem, et Principem, et Regem
justum, et Justitiam, Apostolu, et Episcopu, Brachium, Servum,
Angelum, Pastorem, Filium, et Unigenitum, et Promogenitum, Ostium,
Viam, Sagittam, Sapientiam, et multa alia."--"Let not the reader
wonder if he find one and the same to be the Prince and Priest, the
Bullock, Ram, and Lamb; for in the Scripture, on variety of causes, we
find him called Lord, God, and Man, the Prophet, a Rod, and the Root,
the Flower, Prince, Judge, and Righteous King; Righteousness, the
Apostle and Bishop, the Arm and Servant of God, the Angel, the
Shepherd, the Son, the Only-begotten, the First-begotten, the Door,
the Way, the Arrow, Wisdom, and sundry other things." And Ennodius
has, as it were, turned this passage of Jerome into verse:--
"Corda domat, qui cuncta videt, quem cuncta tramiscunt;
Fons, via, dextra, lapis, vitulus, leo, lucifer, agnus;
Janua, spes, virtus, verbum, sapientia, vates.
Ostia, virgultum, pastor, mons, rete, columba,
Flama, gigas, aquila, sponsus, patientia, nervus,
Filius, excelsus, Dominus, Deus; omnia Christus."
(In natalem Papoe Epiphanii.)
"Quod homo est esse Christus voluit; ut et homo possit esse quod
Christus est", saith Cyprian: De Idolorum Vanitate, cap. 3. And, "Quod
est Christus erimus Christiani, si Christum fuerimus imitati:" Ibid.
And he explains his mind in this expression by way of admiration:
(Lib. de Eleemosyn.:) "Christus hominis filius fieri voluit, ut nos
Dei filios faceret; humiliavit se, ut popolum qui prius jacebat,
erigeret; vulneratus est, ut vulnera nostra curaret".
Chap. IV. That he was the foundation of all the holy counsels of God,
with respect unto the vocation, sanctification, justification, and
eternal salvation of the church, is, in the next place, at large
declared. And he was so on a threefold account. 1. Of the ineffable
mutual delight of the Father and the Son in those counsels from an
eternity. 2. As the only way and means of the accomplishment of all
those counsels, and the communication of their effects, unto the
eternal glory of God. 3. As he was in his own person, as incarnate,
the idea and exemplar in the mind of God of all that grace and glory
in the church which was designed unto it in those eternal counsels. As
the cause of all good unto us, he is on this account acknowledged by
the ancients. "Houtos goun ho logos ho Christos kai tou einai palai
hemas, en gar en Theooi, kai tou eu einai aitios. Nun de etefane
anthroopois, autos houtos ho logos, ho monos amfoo Theos te kai
anthroopos, hapantoon hemin aitios agatoon", saith Clemens, Adhort. ad
Gentes--"He, therefore, is the Word, the Christ, and the cause of old
of our being; for he was in God, and the cause of our well-being. But
now he has appeared unto men, the same eternal Word, who alone is both
God and man, and unto us the cause of all that is good". As he was in
God the cause of our being and well-being from eternity, he was the
foundation of the divine counsels in the way explained; and in his
incarnation, the execution of them all was committed unto him, that
through him all actual good, all the fruits of those counsels, might
be communicated unto us.
Chap. V. He is also declared in the next place, as he is the image
and great representative of God, even the Father, unto the church. On
what various accounts he is so called, is fully declared in the
discourse itself. In his divine person, as he was the only begotten of
the Father from eternity, he is the essential image of the Father, by
the generation of his person, and the communication of the divine
nature unto him therein. As he is incarnate, he is both in his own
entire person God and man, and in the administration of his office,
the image or representative of the nature and will of God unto us, as
is fully proved. So speaks Clem. Alexandrin., Adhort. ad Gentes: "He
men gar tou Theou eikoon ho logos autou, kai huios tou nou gnesios, ho
Teios logos footos erchetupon foos, eikoon de tou logou ho
enthroopos".--"The image of God is his own Word, the natural Son of
the" (eternal) "Mind, the divine Word, the original Light of Light;
and the image of the Word is man." And the same author again, in his
Paedagogus: "Prosoopon tou Theou ho logos hooi footidzetai ho Theos
kai gnooridzetai"--"The Word is the face, the countenance, the
representation of God, in whom he is brought to light and made known."
As he is in his divine person his eternal, essential image; so, in his
incarnation, as the teacher of men, he is the representative image of
God unto the church, as is afterwards declared.
So also Jerome expresseth his mind herein: (Comment. in Psal.66:)
"Illuminet vultum suum super nos; Dei facies quae est? Utique imago
ejus. Dicit enim apostolus imaginem Patris esse filium; ergo imagine
sua nos illuminet; hoc est, imaginem suam filium illuminet super nos;
ut ipse nos illuminet; lux enim Patris lux filii est."--"Let him cause
his face to shine upon us; or lift up the light of his countenance
upon us. What is the face of God? Even his image. For the apostle
says, that the Son is the image of the Father. Wherefore, let him
shine on us with his image; that is, cause his Son, which is his
image, to shine upon us, that he may illuminate us; for the light of
the Father and of the Son are the same." Christ being the image of
God, the face of God, in him is God represented unto us, and through
him are all saving benefits communicated unto them that believe.
Eusebius also speaks often unto this purpose, as: (Demonstratio
Evangelica, lib. 4 cap. 2:) "Hothen eikotoos hoi cresmoi teologountes,
Theon geneton auton apofainousin, hoos an tes anekfrastou kai
aperinoetou theotetos monon en autooi feronta ten eikona di' hen kai
Theon einak te auton kai legesthai tes pros to prooton exomoiooseoos
charin".--"Wherefore, the holy oracles, speaking theologically, or
teaching divine things, do rightly call him God begotten," (of the
Father,) "as he who alone bears in himself the image of the ineffable
and inconceivable Deity. Wherefore, he both is, and is called God,
because of his being the character, similitude, or image of him who is
the first." The divine personality of Christ consists in this, that
the whole divine nature being communicated unto him by eternal
generation, he is the image of God, even the Father, who by him is
represented unto us. See the same book, chap. 7, to the same purpose;
also, De Ecclesiast. Theol. contra Marcell., lib. 2 cap. 17.
Clemens abounds much in the affirmation of this truth concerning the
person of Christ, and we may yet add, from a multitude to the same
purpose, one or more testimonies from him. Treating of Christ as the
teacher of all men, his "paidagoogos", he affirms that he is "Theos en
anthroopou schemati", "God in the figure or form of man;" "achrantos,
patrikooi telemati diakonos, logos, Theos, ho en patri ho ek dexioon
tou patros, sun kai tooi schemati Theou", "impolluted, serving the
will of the Fsther, the Word, God, who is in the Father, on the right
hand of the Father, and in or with the form of God". "Houtos hemin
eikoon he akelidootos, toutooi panti sthenei peirateon exomoioun ten
psuchen".--"He is the image (of God) unto us, wherein there is no
blemish; and with all our strength are we to endeavour to render
ourselves like unto him". This is the great end of his being the
representative image of God unto us And: (Stromat., lib. 4:) "Ho men
oun Theos anapodeiktos oon, ouk estin epistemonikos. Ho de huios sofia
te esti kai episteme, kai aletheia, kai, hosa alla toutooi sungene".--
"As God" (absolutely) "falls not under demonstration," (that is,
cannot perfectly be declared,) "so he does not" (immediately) "effect
or teach us knowledge. But the Son is wisdom, and knowledge, and
truth, unto us, and every thing which is cognate hereunto." For in and
by him does God teach us, and represent himself unto us.
Chap. VII. Upon the glory of this divine person of Christ depends the
efficacy of all his offices; an especial demonstration whereof is
given in his prophetical office. So it is well expressed by Irenaeus,
"qui nil molitur inepte:" lib. 1 cap. 1. "Non enim aliter nos discere
poteramus quae sunt Dei, nisi magister noster verbum existens, homo
ffactus fuisset. Neque enim alius poterat enarrare nobis quae sunt
Patris, nisi proprium ipsius verbum. Quis enim alius cognovit sensum
Domini? Aut quis alius ejus consiliarium factus est? Neque rursus nos
aliter discere poteramus, nisi Magistrum nostrum videntes, et per
auditum nostrum vocem ejus percipientes, uti imitatores quidem operum,
factores autem sermonum ejus facti, communionem habeamus cum ipso".--
"We could not otherwise have learned the things of God, unless our
Master, being and continuing the" (eternal) "Word, had been made man.
For no other could declare unto us the things of God, but his own
proper Word. For who else has known the mind of the Lord? Or who else
has been his counsellor? Neither, on the other side, could we
otherwise have learned, unless we had seen our Master, and heard his
voice," (in his incarnation and ministry,) "whereby, following his
works, and yielding obedience unto his doctrine, we may have communion
with himself."
I do perceive that if I should proceed with the same kind of
attestations unto the doctrine of all the chapters in the ensuing
discourse, this preface would be drawn forth unto a greater length
than was ever designed unto it, or is convenient for it. I shall
therefore choose out one or two instances more, to give a specimen of
the concurrence of the ancient church in the doctrine declared in
them, and so put a close unto it.
Chap. IX. In the ninth chapter and those following, we treat of the
divine honour that is due unto the person of Christ, expressed in
adoration, invocation, and obedience, proceeding from faith and love.
And the foundation of the whole is laid in the discovery of the true
nature and causes of that honour; and three things are designed unto
confirmation herein. 1. That the divine nature, which is individually
the same in each person of the holy Trinity, is the proper formal
object of all divine worship, in adoration and invocation; wherefore,
no one person is or can be worshipped, but in the same individual act
of worship each person is equally worshipped and adored. 2. That it is
lawful to direct divine honour, worship, and invocation unto any
person, in the use of his peculiar name--the Father, Son, or Spirit --
or unto them altogether; but to make any request unto one person, and
immediately the same unto another, is not exemplified in the
Scripture, nor among the ancient writers of the church. 3. That the
person of Christ, as God-man, is the proper object of all divine
honour and worship, on the account of his divine nature; and all that
he did in his human nature are motives thereunto.
The first of these is the constant doctrine of the whole ancient
church, viz, that whether, (for instance,) in our solemn prayers and
invocations, we call expressly on the name of the Father, or of the
Son, or of the Holy Spirit; whether we do it absolutely or relatively,
that is, with respect unto the relation of one person to the others as
calling on God as the Father of our Lord Jesus Christ, on Christ as
the Son of his love, on the Holy Spirit as proceeding from them both--
we do formally invocate and call on the divine nature, and
consequently the whole Trinity, and each person therein. This truth
they principally confirmed with the form of our initiation into Christ
at baptism: "I baptize thee in the name of the Father, and of the Son,
and of the Holy Ghost." For as there is contained therein the sum of
all divine honour, so it is directed unto the same name, (not the
names,) of the Father, Son, and Spirit, which is the same Deity or
divine nature alone.
So speak the Fathers of the second General Council in their letters
unto the bishops of the west; as they are expressed in Theodoret, lib.
5 cap. 9. This form of baptism teacheth us, say they, "Pisteuein eis
to onoma tou patros, kai tou huiou, kai tou hagiou pneumatos, delade,
teotetos te kai dunameoos kai ousias mias tou patros, kai tou huiou,
kai tou hagiou pneumatos pisteuomenes, homotimou tes axias, kai
sunaidiou tes basileias, en trisi teleiais hupostasesi".--"to believe
in the name of the Father, and of the Son, and of the Holy Ghost;
seeing that the Deity, substance, and power of the Father, Son, and
Holy Spirit, is one and the same; their dignity equal; their kingdom
coeternal, in three perfect persons." "In nomine dixit, non nominibus,
erog non aliud nomen Patris est,"&c., "quia unus Deus:" Ambrose, De
Spirit. Sanct., lib. 1 cap. 14. "Onoma de koinon toon trioon en, he
teotes".--"The one name common to the three is the Deity:" Gregor.
Nazianzen, Orat. 40. Hence Augustine gives it as a rule, in speaking
of the Holy Trinity: "Quando unus trium in aliquo opere nominatur,
universa operari trinitas intelligitur:" Enchirid., cap. 38.--"When
one person of the three is named in any work, the whole Trinity is to
be understood to effect it." "There is one Lord, one faith, one
baptism," according to the Scriptures. Wherefore, as there is one
faith in Christ, and one baptism of truth, although we are baptized
and believe in the Father, Son, and Spirit, "kata ton outon, oimai,
tropon kai logon, mia proskunesis he patros, kai enanthroopesantos
huiou, kai hagiou pneumatos;"--"so plainly, in my judgment, there is
one and the same adoration, of the Father, the Son incarnate, and the
Holy Spirit:" Cyril. Alex. De Recta Fide, cap. 32.
And this they professed themselves to hold and believe, in that
ancient doxology which was first invented to decry the Arian heresy:
"Glory be to the Father, and to the Son, and to the Holy Ghost." The
same glory, in every individual act of its assignation or ascription,
is directed unto each person jointly and distinctly, on the account of
the same divine nature in each of them. I need not produce any
testimonies in the farther confirmation hereof; for, in all their
writings against the Arians, they expressly and constantly contend
that the holy Trinity (that is, the divine nature in three persons) is
the individual object of all divine adoration, invocation, and all
religious worship; and that by whatever personal name--as the Father,
Son, or Spirit--we call on God, it is God absolutely who is adored,
and each person participant of the same nature. See August. Lib. con.
Serm. Arian. cap. 35, and Epist. 66 ad Maximum.
For the second thing, or the invocation of God by any personal name,
or by the conjunction of the distinct names of the Father, Son, and
Holy Spirit together, nothing occurs more frequently among them. Yea,
it is common to find in their writings, prayers begun unto one person,
and ended in the name of another; yea, begun unto Christ, and closed
in the name of His only-begotten Son; it being one and the same divine
nature that is called on. Yea, the schoolmen do generally deny that
the persons of the holy Trinity, under the consideration of the formal
reason which is constitutive of their personality, are the formal
object and term of divine worship; but in the worship of one, they are
all worshipped as one God over all, blessed for ever. See Aquin. 22 q.
81, a. 3, ad prim., and q. 84, a. 1, ad tertium; Alexand. Alens. p. 3,
q. 30, m. 1, a. 3.
But yet, although we may call on God in and by the name of any divine
person, or enumerate at once each person, (oo trias hagia
arithmoumene, trias en heni onomati arithmoumene", Epiphan. Ancorat.,
8 22,) it does not follow that we may make a request in our prayers
unto one person, and then immediately repeat it unto another; for it
would thence follow, that the person unto whom we make that request in
the second place, was not invocated, not called on, not equally adored
with him who was so called on in the first place, although the divine
nature is the object of all religious invocation, which is the same in
each person. Wherefore, in our divine invocation, we may name and fix
our thoughts distinctly on any person, according as our souls are
affected with the distinct operations of each person in grace towards
us.
For what concerns, in the third place, the ascription of divine
honour, in adoration and invocation, unto the person of Christ; it is
that which they principally contended for, and argued from, in all
their writings against the Arians.
Evidences of infinite wisdom in the constitution of the person of
Christ, and rational discoveries of the condecencies therein, unto the
exaltation of all the other glorious properties of the divine nature,
are also treated of. Herein we consider the incarnation of the Son of
God, with respect unto the recovery and salvation of the church alone.
Some have contended that he should have been incarnate, had man never
fallen or sinned. Of these are Rupertus, lib. 3, De Gloria et Honore
Filii Hominis; Albertus Magnus, in 3 distinct. 10, a 4; Petrus
Galatinus, lib.3 cap.4; as are Scotus, halensis, and others, whom
Osiander followed. The same is affirmed by Socinus concerning the
birth of that man, which alone he fancied him to be, as I have
elsewhere declared. But I have disproved this figment at large. Many
of the ancients have laboured in this argument, of the necessity of
the incarnation of the eternal Word, and the condecencies unto divine
wisdom therein. See Irenaeus, lib 3, cap. 20, 21; Eusebius, Demonst.
Evangel., lib 4 cap. 1-4, &c.; Cyril. Alexand., lib. 5 cap. 6, lib 1.
De Fide ad Regin.; Chrysostom, Homil. 10 in Johan., et in cap.8, ad
Rom. Serm. 18; Augustine, De Trinit., lib. 13 cap.13-20; Leo, Epist.
13, 18, Sermo. De Nativit. 1, 4, 10; Basil., in Psal. 48; Albinus, lib
1 in Johan. Cap.11; Damascen., lib. 3, De Fide, cap. 15, 19; Anselm.,
quod Deus Homo, lib. duo. Guil. Parisiensis, lib. Cur Deus Homo. Some
especial testimonies we may produce in confirmation of what we have
discoursed, in the places directed unto. There is one of them, one of
the most ancient, the most learned, and most holy of them, who has so
fully delivered his thoughts concerning this mystery, as that I shall
principally make use of his testimony herein.
It belonged unto the wisdom and righteousness of God, that Satan
should be conquered and subdued in and by the same nature which he had
prevailed against, by his suggestion and temptation. To this purpose
that holy writer speaks, (lib. 3 cap. 20,) which, because his words
are cited by Theodore, (Dial. 2,) I shall transcribe them from thence,
as free from the injuries of his barbarous translator: "Henoosen oun
kathoos proefamen ton anthroopon tooi Theooi, ei gar me anthroopos
henikesen ton antipalon tou anthroopou, ouk an dikaioos henikethe ho
echthros, palin te, ei me ho Theos edooresato ten sooterian, ouk an
betaioos echoimen auten, kai ei me sunenoothe ho anthroopos tooi
Theooi ouk an edunethe metaschein tes aftharsias. Edei gar ton mesiten
tou Theou te kai anthroopoon, die tes idias pros hekaterous
oikeiotetos eis filian kai homonoian tous anfoterous sunagagein".
Words plainly divine; an illustrious testimony of the faith of the
ancient church, and expressive of the principal mystery of the gospel!
"Wherefore, as we said before, he united man unto God. For if man had
not overcome the adversary of men, the enemy had not been justly
conquered; and, on the other hand, if God had not given and granted
salvation, we could never have a firm, indefeasible possession of it;
and if man had not been united unto God, he could not have been
partaker of immortality. It behaved, therefore, the Mediator between
God and man, by his own participation of the nature of each of them,
to bring them both into friendship and agreement with each other." And
to the same purpose, speaking of the wisdom of God in our redemption
by Christ, with respect unto the conquest of the devil: (lib 5 cap.
1:) "Potens in omnibus Dei Verbum, et non deficiens in sua justitia,
juste etiam adversus ipsam conversus est apostasiam, ea quae sunt sua
redimens, ab eo, non cum vi, quemadmomdum ille initio dominabatur
nostri, ea quae non erant sua insatiabiliter rapiens ... Suo igitur
sanguine redimente nos Domino, et dante animam suam pro anima nostra,
et carnem suam pro carnibus nostris", &c. Again divinely: "The
all-powerful Word of God, no way defective in righteousness, set
himself against the apostasy justly also; redeeming from him (Satsn,
the head of the apostasy) the things which were his own--not with
force, as he bare rule over us, insatiably making rapine of what was
not his own--but he, the Lord, redeeming us with his own blood, giving
his soul for our soul, and his flesh for ours, wrought out our
deliverance." These things are at large insisted on in the ending
discourse.
It belongs unto this great mystery, and is a fruit of divine wisdom,
that our deliverance should be wrought in and by the me nature wherein
and whereby we were ruined. The reasons hereof, and the glory of God
therein, are at large discoursed in the ensuing treatise. To the same
purpose speaks the same holy writer: (lib 5 cap. 14:) "Non in
semetipso recapitulasset haec Dominus, nisi ipse caro et sanguis
secundum principalem plasmationem factus fuisset; salvans in semetipso
in fine illud quod perierat in principio in Adam. Si autem ob aliam
quandam dispositionem Dominus incarnatus est, et ex altera substantia
carnem attulit, non ergo in semetipso recapitulatus est hominem, adhuc
etiam nec aro quidem dici potest ... Habuit ergo et ipse carnem et
sanguinem, non alteram quindam, sed ipsam principalem Patris
plasmationem in se recapitulans, exquirens id quod perierat". And to
the same purpose: (lib. 5 cap. 1:) "Neque enim vere esset sanguinem et
carnem habens, per quam nos redemit, nisi antiquam plasmationem Adae
in seipsum recapitulasset". That which these passages give testimony
unto, is what we have discoursed concerning the necessity of our
redemption in and by the nature that sinned; and yet withal, that it
should be free from all that contagion which invaded our nature by the
fall. And these things are divinely expressed. "Our Lord," saith he,
"had not gathered up these things in himself, had not he been made
flesh and blood, according unto its original creation." The reader may
observe, that none of the ancient writers do so frequently express the
fall of Adam by our apostasy from God, and our recovery by a
recapitulation in Christ, as Irenaeus--his recapitulation being
nothing but the "anakefalaioosis" mentioned by the apostle, Eph.1:10--
and he here affirms, that, unto this end, the Lord was made flesh;
"secundum principalem plasmationem", as his words are rendered; that
is plainly, the original creation of our nature in innocence,
uprightness, purity, and righteousness.) "So he saved in himself in
the end, what perished in Adam at the beginning." (The same nature, in
and by the same nature.) "For if the Lord had been incarnate for any
other disposition," (i. e., cause, reason, or end,) "and had brought
flesh from any other substance," (i. e., celestial or ethereal, as the
agnostics imagined,) "he had not recovered men, brought our nature
unto a head in himself, nor could he have been said to be flesh. He
therefore himself had flesh and blood not of any other kind; but he
took to himself that which was originally created of the Father,
seeking that which was lost." The same is observed by Augustine: (Lib.
de Fide, ad Petrum Diaconum:) "Sic igitur Christum Dei Filium, id est,
unam ex Trinitate personam, Deum verum crede, ut divinitatem ejus de
natura Patris natam esse non dubites; et sic eum verum hominem crede,
et ejus carnem, non coelestis, non aeriae, non alterius cujusquam
putes esse naturae, sed ejus coujus est omnium caro; id est, quam ipse
Deus, homini primo de terra plasmavit, et caeteris hominibus plasmat."-
-"So believe Christ the Son of God, that is, one person of the
Trinity, to be the true God, that you doubt not but that his divinity
was born" (hy eternal generation) "of the nature of the Father; and so
believe him to be a true man, that you suppose not his flesh to be
aerial, or heavenly, or of any other nature, but of that which is the
flesh of men; that is, which God himself formed in the first man of
the earth, and which he forms in all other men." That which he speaks
of one person of the Trinity, has respect unto the heretical opinion
of Hormisdas, the bishop of Rome, who contended that it was unlawful
to say that one person of the Trinity was incarnate, and persecuted
some Scythian monks, men not unlearned about it, who were strenuously
defended by Maxentius, one of them.
It carrieth in it a great condecency unto divine wisdom, that man
should be restored unto the image of God by him who was the essential
image of the Father; (as is declared in our discourse;) and that he
was made like unto us, that we might be made like unto him, and unto
God through him. So speaks the same Irenaeus: (lib. 5 Praefat:)
"Verbum Dei Jesus Christus, qui propter immensam suam dilectionem,
factus est quod sumus nos, ut nos perficeret quod est ipse".--"Jesus
Christ, the Word of God, who, from his own infinite love, was made
what we are, that he might make us what he is;" that is, by the
restoration of the image of God in us. And again: (lib. 3 cap. 20:)
"Filius Dei existens semper apud Patrem, et homo factus, longam
hominum expositionem in seipso recapitulavit; in compendio nobis
salutem praestans, ut quod perdideramus in Adam, id est, secundum
imaginem et similitudinem esse Dei, hoc in Christo Jesus reciperemus.
Quia enim non erat ppossibile, eum hominem, qui semel victus fuerat et
elisus per inobedientiam, replasmare et obtinere brabium (brateion)
victoriae; iterum autem impossibile erat ut salutem perciperet, qui
sub peccato ceciderat. Utraque operatus est filius Verbum Dei
existens, a Patre descendens et incarnatus, et usque ad mortem
descendens, et dispensationem consummans salutis nostrae".--"Being the
Son of God always with the Father, and being made man, he reconciled
or gathered up in himself the long-continued exposing of men," (unto
sin and judgment,) "bringing in salvation in this compendious way, (in
this summary of it,) that what we had lost in Adam--that is, our being
in the image and likeness of God--we should recover in Christ. For it
was not possible that man that had been once conquered and broken by
disobedience, should by himself be reformed, and obtain the crown of
victory; nor, again, was it possible that he should recover salvation
who had fallen under sin. Both were wrought by the Son, the Word of
God, who, descending from the Father, and being incarnate, submitted
himself to death, perfecting the dispensation of our salvation."
And Clemens Alexandrinus to the same purpose: (Adhort. ad Gentes.)
"Nai femi ho logos h tou Theou anthroopos genomenos, hina de kai su
para anthroopou matheis, te pote ara anthroopos genetai Theos".--"The
Word of God was made man, that thou mightest learn of a man how man
may become" (as) "God." And Ambrose, in Ps. 118 Octonar. decim.: [of
the authorized English version, Ps. 119 73:] "Imago, [id est, Verbum
Dei,] ad eum qui est d imaginem, [hoc est, hominem,] venit, et quaerit
imago eum qui est ad similitudinem sui, ut iterum signet, ut iterum
confirmet, quia amiseras quod accepisti."--"The image of God, that is,
the Word of God, came unto him who was after the image of God, that is
man. And this image of God seeks him who was after the image of God,
that he might seal him with it again, and confirm him, because thou
hadst lost that which thou hadst received." And Augustine in one
instance gives a rational account why it was condecent unto divine
wisdom that the Son, and not the Father or the Holy Spirit, should be
incarnate--which we also inquire into: (Lib. de Definitionibus
Orthodoxae Fidei sive de Ecclesiastica Dogmatibus, cap. 2:) "Non Pater
carnem assumpsit, neque Spiritus Sanctus, set Filius tantum; at qui
erat in divinitate Dei Patris Filius, ipse fieret in homine hominis
matris Filius; ne Filii nomen ad alterum transiret, qui non esset
eterna nativitate filius".--"The Father did not assume flesh, nor the
Holy Spirit, but the Son only; that he who in the Deity was the Son of
the Father, should be made the Son of man, in his mother of human
race; that the name of the Son should not pass unto any other, who was
not the Son by an eternal nativity."
I shall close with one meditation of the same author, concerning the
wisdom and righteousness of God in this mystery: (Enchirid. ad
Laurent., cap. 99:) "Vide--universum genus humanum tam justo judicio
Divino in apostatica radice damnatum, ut etiam si nullus inde
liberaretur, nemo recte possit Dei vituperare justitiam; et qui
liberantur, sic oportuisse liberari, ut ex pluribus non liberatis,
atque in damnatione justissima derelictis, ostenderetur, quod
meruisset universa conspersio, et quo etiam istos debitum judicium Dei
duceret, nisi ejus indebita misericordia subveniret."---"Behold, the
whole race of mankind, by the just judgment of God, so condemned in
the apostatical root, that if no one were thence delivered, yet no man
could rightly complain of the justice of God; and that those who are
freed, ought so to be freed, that, from the greater number who are not
freed, but left under most righteous condemnation, it might be
manifest what the whole mass had deserved, and whither the judgment of
God due unto them would lead them, if his mercy, which was not due,
did not relieve them." The reader may see what is discoursed unto
these purposes: and because the great end of the description given of
the person of Christ, is that we may love him, and thereby be
transformed into his image, I shall close this preface with the words
of Jerome, concerning that divine love unto Christ which is at large
declared. "sive legas", says he, "sive scribas, sive vigiles, sive
dormias, amor tibi semper buccina in auribus sonet, hic lituus excitet
animam tuam, hoc amore furibundus; quaere in lectulo tuo, quem
desiderat anima tue:" Epist. 66 ad Pammach., cap. 10.--"Whether thou
readest or writest, whether thou watchest or sleepest, let the voice
of love (to Christ) sound in thine ears; let this trumpet stir up thy
soul: being overpowered (brought into an ecstasy) with this love, seek
Him on thy bed whom thy soul desireth and longeth for."
John Owen, Christologia
(continued in Part 1...)
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