Part 52

_Justin Martyr seems to speak of it not only as his own opinion, but as that which was generally held by the orthodox in his day, joins the belief hereof with that of the resurrection of the dead, and supposes it to be founded on the writings of some of the prophets. Vid. Justin Martyr Dialog. cum. Tryph. Jud. page 307._ Εγω δε, και ει τινες εισιν ορθογνουμονες κατα παντα Χρισιανοι, και σαρκος ανας ασιν γενησεθαι επισαμεθα, και χιλια ελη εν Ιερουσαλημ οικοδομηθειση και κοσμηθειση και πλατυνθειση, οι προθηται Ιεζεχιηλ, και Ησαιας, και οι αλλοι ομολογουσιν. _And Irenæus_ [_Vid. advers. Hær. Lib. V. cap. 33._] _not only gives into this opinion, but intimates, that it was brought into the church before his time, by one Papias, cotemporary with Polycarp, and that he recieved it from those who had it imparted to them by the apostle John: But Eusebius, [Vid. Euseb. Hist. Eccles. Lib. III. cap. 33._] _though he speaks concerning this Papias, as one who was intimate with Polycarp, notwithstanding represents him as a very weak man; and therefore there is little credit to be given to his account of this matter, as agreeable to the apostle’s sentiments or writings; and Irenæus himself, in the place before mentioned, cites a passage out of the same author, which, he pretends, he received from those that had it from the apostle John, concerning a certain time, in which there shall be vines, which shall produce ten thousand branches, and each of these as many smaller branches; and each of these smaller branches have ten thousand twigs, and every twig shall bear ten thousand clusters of grapes, and every cluster ten thousand grapes; which shews that the man was ready to swallow any fable he heard; and, if it was told him so, to father it upon the apostle, which discovers how little credit was to be given to what he says concerning this opinion, especially as he explains it, as transmitted to the church by the apostle John. And Tertullian is also mentioned, as giving some occasional hints, which shew that he was of this opinion. And Lactantius, who, in his Ciceronian style, describes the happy condition that the church shall be in, (without having much regard to those spiritual privileges that it shall enjoy, in which sense the predictions of the prophets, concerning it, are principally to be understood) takes his plan more especially from some things that are said concerning it, in the Sybilline oracles. Vid. Lanctant. de vita beat. Lib. VII. cap. 24. & Epitom. cap. 11._

Footnote 196:

_Vid. Aug. de Civ. Dei. Lib. XX. cap. 7._

Footnote 197:

_Vid. Mede Commet. min. in Apocal. cap. xix. and Dr. More, and others, who are of the same opinion as to this matter._

Footnote 198:

_See Mede’s Works, Book IV. Epist. 17. Page 938-940._

Footnote 199:

_As for the story that Mede relates, to give countenance to this opinion, concerning Christ’s appearing, in a glorious manner, upon the Jews demanding such an extraordinary event, (after a public disputation, held three days, between Gregentius, an Arabian Bishop, and Herbanus, a Jew, a multitude of spectators being present, both Jews and Christians) and signifying that he was the same Person that their fathers had crucified; and their being first struck blind, as Paul was, and then, like him, converted and baptized, there are several things, in this account, that seem fabulous and incredible; though it is not improbable that there was a disputation held between Gregentius and the Jews, about the truth of the Christian religion, about the year of our Lord 470; or, as others suppose, 570: yet it is much to be questioned, whether the account we have of it be not spurious, written, by one who calls himself by that name, in Greek, about three or four hundred years since; and especially, because so extraordinary a miracle, wrought in an age when miracles had, for so considerable a time, ceased, is not taken notice of by other writers, of more reputation in the age in which it is said to be wrought, especially since it would have been one of the most extraordinary proofs of the Christian religion that have been given since our Saviour’s time. And it is very strange, that, as the result hereof, five millions and a half of the Jews should be converted at once, by this miracle, and yet this thing be passed over in silence by other writers; and it is very much to be questioned, whether there were such a multitude of Jews gathered together in one kingdom, and, indeed, whether that kingdom consisted of such a number of people; and, if there were so many Jews, we must suppose that there was an equal number of Christians present; but that so many should be present at one disputation, seems incredible to a very great degree. Vid. Gregen. disputat. cum Herban. fol. 192, & 200. & Cave. Hist. lit. Tom. I. page 363._

Footnote 200:

_Moriar ut videam._

Footnote 201:

_Vid. Mede de Resurrec. prim. Lib. III. Page 710, 749, 750._

Footnote 202:

_Vid. Aug. de civ. Dei, Lib._ xx. _cap. 7._

Footnote 203:

_See_ Ezek. xxxvii. 21. _and_ Jer. xxxvii. 7-13. _& alibi passim_.

Footnote 204:

_So Irenæus styles it, Adv. Hær. Lib. V. cap. 29._ Diluvium superveniet Ignis.

Footnote 205:

_Vid. Aug. de Civ. Dei. Lib. XX. cap. 7._

Footnote 206:

_This is very agreeable to the scripture-mode of speaking; nothing is more common than for the cardinal number to be put for the ordinal; and so the meaning is, that this reign shall continue to the thousandth year, or till the last 1000 years of the world shall have an end, what part soever of his 1000 years it began in. Thus God tells Abraham, in Gen._ xv. _13. that_ his seed shall be a stranger in a land that is not theirs, _to wit, Egypt, and shall_ serve them, and they shall afflict them 400 years; _whereas it is certain that his seed were not above 215 years in Egypt, and they were not slaves, or afflicted there 100 years; therefore the meaning is,_ q. d. _that they shall afflict them till 400 years are expired, from this time._

Footnote 207:

_See Napier on the Revelation, prop. 33, 34. page 61, 62._

Quest. XLVI., XLVII., XLVIII.

QUEST. XLVI. _What was the estate of Christ’s humiliation?_

ANSW. The estate of Christ’s humiliation was that low condition, wherein he, for our sakes, emptying himself of his glory, took upon him the form of a servant, in his conception and birth, life, death, and, after his death, until his resurrection.

QUEST. XLVII. _How did Christ humble himself in his conception and birth?_

ANSW. Christ humbleth himself in his conception, in that, being from all eternity, the Son of God, in the bosom of the Father, he was pleased, in the fulness of time, to become the Son of man, made of a woman of low estate, and to be born of her; with divers circumstances of more than ordinary abasement.

QUEST. XLVIII. _How did Christ humble himself in his life?_

ANSW. Christ humbled himself in his life by subjecting himself to the law, which he perfectly fulfilled, and by conflicting with the indignities of the world, temptations of Satan, and infirmities in his flesh; whether common to the nature of man, or particularly accompanying that his low condition.

In considering Christ’s low and humble state, while he was in this world, we may observe, that this is styled his _emptying himself of his glory_, when _he took on him the form of a servant_: thus the apostle expresses it, in Phil. ii. 7. for the words,[208] which we render, _he made himself of no reputation_, are to be so understood. Now, since his incarnation is so expressed, we must, before we proceed any farther on this subject, enquire, how this was inconsistent with his Godhead? and, whether he might be said, in taking our nature, to empty or humble himself? and also, whether his incarnation may, properly speaking, be called a part of his humiliation?

There is a sense in which he may be said to humble himself in his divine nature; as, when we read of _God’s humbling himself, to behold the things that are in heaven and in the earth_, Psal. cxiii. 6. This is so far from being a dishonour to him, that it is expressive of his glory, as it argues, that there is an infinite distance between him and the creature. In this sense, the second Person of the Godhead might be said to humble himself, in assuming the human nature, and thereby, as it were, casting a veil over his glory. This is such a sense of Christ’s humiliation, as denotes infinite condescension, but no diminution, or loss of divine glory; neither can this be styled his emptying himself of glory, or humbling himself, in that sense in which the apostle expresses it, as above mentioned. It cannot be denied, but that Christ’s incarnation was the highest instance of condescension; and, if nothing more be intended than this, when persons speak of Christ’s humbling himself in his incarnation, or taking our nature into union with his divine, we are far from denying it.

But we are not now speaking of Christ’s humbling himself in a relative sense, as God, but his being in a state of humiliation, as God-man Mediator; in which sense, the act of incarnation, or taking the human nature into union with his divine Person, cannot, properly speaking, be styled a branch of his mediatorial humiliation; for that which tends to constitute the Person of the Mediator, cannot be said to belong antecedently to him as Mediator. For the understanding of which, we may observe,

1. That the Person of Christ is to be considered in two different respects, _viz._ as God, or as Mediator; in the former sense, he was, from eternity, a divine Person, and would have been so, if he had not been Mediator: but when we speak of his Person, as Mediator, we always consider him as God-man.[209]

2. Every mediatorial act,[210] according to the most proper and literal sense thereof, supposes the constitution of his Person, as God-man Mediator, and consequently it supposes him to be incarnate. This is evident, because what he did here on earth was performed by him, in obedience to, and as having received a commission from, the Father; which could not be performed any otherwise than in his human nature.

3. Christ could not be said to assume the human nature into union with his divine Person, as God-man, for that implies a contradiction in terms; nor could it be said, that, before this, he performed any act of obedience to the law, for that supposes the human nature to be assumed, and therefore is consequent to his incarnation.

4. For our farther understanding this matter, we may distinguish between the act of incarnation, or taking the human nature into union with his divine Person; and the state in which he was, after this. The former was an instance of divine condescension; the latter, in the most proper sense, was a branch of his mediatorial humiliation. And this leads us to consider the various instances in which Christ is said to have humbled himself, in some following answers, namely, in his birth, life, death, and after his death.

I. Christ humbled himself in his birth; and that,

1. In that he submitted to be in a state of infancy, in common with all, who come into the world. This is the most unactive state of life, in which we are under a natural incapacity of enjoying, or conversing with God, or being of any other use, than objectively, to men, inasmuch as the new-born infant is destitute, at least, of the regular exercise of thought; and is also exposed to various evils, that attend its infantile state; sensible of a great deal of pain and uneasiness, which renders it the object of compassion; and knows not what is the secret cause thereof, nor how to seek redress. This stage of life our Saviour passed through, and thereby discovered a great degree of humiliation.

We have no reason to think, with the Papists[211], that, during his infancy, he had the perfect exercise of his reasoning powers, as though he had been in a state of manhood, as supposing that the contrary would have been a dishonour to him. For, if it were in no wise unbecoming the divine nature to continue its union with his body, when separate from his soul, and therefore in a state of the greatest inactivity, it could be no dishonour for it to be united to his human nature, though we suppose it to have been, during his infancy, in that state, in which other infants are, as having the powers and faculties of the soul not deduced into act, as they afterwards are; therefore we can reckon this no other than a groundless and unnecessary conjecture, and cannot but admire this instance of his humiliation, while he was an infant. And, indeed, since he came to redeem infants, as well as others, it was becoming the wisdom and goodness of God, that he should be like them, in most other respects, except in their being born guilty of Adam’s sin. If his passing through the other ages of life was designed for our advantage, as he was therein like unto us, and as the apostle says, able to sympathize with us, in the various miseries that attend them; so this affords the like argument for that peculiar compassion, which he has for infants, under those evils that they are liable to.

What we have here asserted, against those who think it a dishonour to him, to suppose, that he was liable to any imperfection, as to knowledge, during his infancy, is not to be reckoned a groundless conjecture, without sufficient reason to support it; since it is expressly said, in scripture, in Luke ii. 52. that he _increased in wisdom_ as well as _stature_; therefore we suppose, that Christ’s humiliation began in those natural infirmities, which he was liable to, that are inseparable from a state of infancy.

2. Another branch of Christ’s humiliation, respecting his birth, was, that he should be born of a woman of very low degree in the world, rather than of one, whose circumstances and character therein were superior to those of all others, and called for an equal degree of respect from them. The blessed virgin was, indeed in a spiritual sense, honoured and respected above all women, as the salutation given her, by the angel, imports, _Hail thou that art highly favoured, the Lord is with thee; Blessed art thou among women_, Luke i. 28. notwithstanding, it is plain she was far from being honourable in the opinion of the world. It is true, she was, of the seed of David, which was a princely line: But the sceptre was now departed from it; therefore, when our Saviour is said to have _the throne of his father David_, chap. i. 32. given him by God, it is certain he had it not from his parents, in a political sense. It is called, indeed, the throne of David, as referring to that promise made to David, 2 Sam. vii. 12-16. that one should descend from him whom God would _set on his throne, whose kingdom he would establish for ever_. What relates to the establishment of David’s kingdom, and the eternity of it, certainly looks farther than the reign of Solomon, or the succession of kings, who were of that line; so that David’s kingdom continuing for ever, denotes the perpetuity thereof, in Christ’s being set, in a spiritual sense, on his throne, which seems to be the meaning of the angel’s words, _He shall sit on the throne of his father David_. He had not, indeed, a right to David’s crown by natural descent from him, for that seems contrary to what was foretold of him; for though it is said, that _a rod shall come of the stem of Jesse, and a branch shall grow out of his roots_; Isa. xi. 1. which plainly refers to our Saviour, as being of the seed of David; yet it is as plainly intimated, that he was not to inherit the crown of David, in a political sense, by right of natural descent from him, inasmuch as it is said, _He shall grow up before him as a tender plant, and as a root out of a dry ground_, chap. liii. 2.

To this we may add; that his mother’s condition in the world appears to have been very low, in that she was treated with an uncommon degree of neglect, as it is particularly remarked, Luke ii. 7. designing to set forth our Saviour’s humiliation in his birth, that _she brought forth her first-born Son, and wrapt him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn_. No room, because his mother was poor, and therefore was treated in such a manner; better accommodations were reserved for others, who, at that time, in which there was great resort to Bethlehem, were better able to satisfy the mercenary demands of those, at whose house they lodged.

As for Joseph his reputed father, he was not one of the great men of this world, but lived by his industry, his occupation being that of _a carpenter_, Mat. xiii. 55. This was sometimes objected against our Saviour by his enemies, who did not consider, that the mean condition of his parents was a part of that state of humiliation, which he was to pass through, in discharging the work for which he came into the world, and plainly discovered, that he cast the utmost contempt on all the external pomp and grandeur thereof, and thought no honours worthy of his receiving, but such as were of a spiritual nature.

3. There is another circumstance of humiliation, taken from the places of our Saviour’s birth and residence. He was born in Bethlehem, a city, which though once esteemed honourable when David dwelt there: yet, at this time, it was reckoned, by the Jews, not as one of the principal cities of Judah. The prophet Micah styles it, _Little among the thousands of Judah_, Micah v. 2. But as for the place of his abode, Nazareth, that was despised, even to a proverb; so that the Jews reckoned, that nothing good or great could come from thence. Thus Nathaniel speaks their common sense, when he says, _Can there any good thing come out of Nazareth?_ John i. 46. And this was afterwards improved against him, as an argument that he was no prophet; when the Jews say, not concerning this place alone, but the whole country, in which it was, to wit, Galilee, _Out of it ariseth no prophet_, chap. vii. 51. And this, is expressly intimated, as a design of providence, that it should be a part of his humiliation, as it is said, _He dwelt in a city called Nazareth, that it might be fulfilled, which was spoken by the prophets, He shall be called a Nazarene_, Matt. ii. 23. by which we are not to understand, that any of the prophets foretold this in express words, as having particular reference to the place where he lived: But the meaning is, that as the prophets, with one consent, spake of him, as being in a most low and humble state, so this was a particular instance hereof; and, in that respect, what was spoken by them, concerning his state of humiliation, in various instances, as fulfilled in this[212].

II. Christ’s state of humiliation appeared throughout his whole life, and that in several instances.

1. In his subjecting himself to the law; and accordingly he was under an obligation to yield obedience to God in every thing that was required of him, during the whole course of his life. This, indeed, was the necessary result of his incarnation; so that he no sooner became man, but he was under a law, which no creature is, or can be, exempted from. Nevertheless, it was so far founded on his own consent, as he consented to be incarnate, which was certainly an instance of infinite condescension; and his being, in pursuance thereof, actually made under the law, was a branch of his mediatorial humiliation.

_1st_, He was made under the law, that is, he was obliged to obey the precepts thereof; and that not only of the moral law, which, as to some of its precepts, the best of creatures are under a natural obligation to yield obedience to; but, besides this, there were several positive laws, which he submitted to yield obedience to, in common with these he came to redeem, which obligation he perfectly fulfilled, as it is observed in what he says to John the Baptist, _Thus it becometh us to fulfil all righteousness_, Mat. iii. 15. _q. d._ it becometh me, in common with all mankind, to yield perfect obedience to the law; and elsewhere he speaks of himself, as coming into the world _to fulfil the law_, chap. v. 17. And we may observe, that it was not one single act, but a course of obedience, that he performed, during his whole life, as it is said, in this answer, he perfectly fulfilled the law, which is agreeable to that sinless perfection, which is ascribed to him in scripture.

_2dly_, He was made under the law, that is, he was subject to the curse thereof, that was due to us for sin; which is called, by divines, the maledictory part of it; as it is said, _Christ hath redeemed us from the curse of the law, being made a curse for us_, Gal. iii. 13. As he obeyed what the law enjoined, so he suffered what it threatened, as a punishment due to us for sin.

2. Our Saviour conflicted with the indignities of the world. When he was an infant, _Herod sought his life_; and, had not his parents been warned by God, to flee into another country, he had been slain, as well as the children that were barbarously murdered in Bethlehem, Mat. ii. 13. But he was most persecuted, and met with the greatest indignities, after he appeared publickly in the world; for before that time, till he was about thirty years of age, it might be reckoned a part of his humiliation, that he was not much known therein, and was, at least, a considerable part of that time dependent on, and subject to his parents. It is true, he did not then meet with much opposition from the Jews, while they were in expectation that he would appear as an earthly monarch, and deliver them from the Roman yoke: But when their expectation hereof was frustrated, and they saw nothing in him but what was agreeable to his state of humiliation, they were offended; and, from that time, the greatest injuries and indignities were offered to him, as will appear, if we consider,

(1.) That they did not own his glory as the Son of God, nor see and adore his deity, that was united to the human nature, when, being made flesh, he dwelt among us; and therefore it is observed, that though _the world was made by him, the world knew him not_, John i. 10. or, as the apostle says, concerning him, (for so the words may be rendered) _Whom none of the princes of this world knew_, 1 Cor. ii. 8. they knew, or owned him not to be the Lord of glory; and, as they knew him not, so they desired not to know him; therefore the prophet says, _We hid, as it were our faces from him_, Isa. liii. 3.

(2.) They questioned his mission, denied him to be the Christ, though this truth had been confirmed by so many incontestable miracles: This is that unbelief which the Jews are so often charged with. Thus when they come to him, and tell him, _How long dost thou make us to doubt? tell us plainly, whether thou be the Christ or no?_ To which he replies, _I told you, and ye believed not_, and appeals to _the works which he did in his Father’s name_, John x. 24-26. which one would think were a sufficient evidence hereof: But yet they were obstinate and hardened in unbelief; and not only so, but,

(3.) They reproached him, as though he wrought miracles by the power of the devil, which was the most malicious and groundless slander that could be invented, as though Satan’s kingdom had been divided against itself, or he would empower a person to work miracles, as a means to promote the interest of God, and thereby to weaken his own, as our Saviour justly replies to that charge, Mat. xii. 24-26. And, indeed, they knew, in their own consciences, that this was a false accusation, and hereby sinned against the greatest light, and fullest conviction; which occasioned him to denounce that terrible and awful threatning against them, that this _sin should never be forgiven them, neither in this world, nor in the world to come_.