And in Jesus Christ, his only begotten Son, our Lord.
and for the delectable fruit which we receive by them, the goodness of God may be praised, and thanks given unto Him. For, as the same apostle, writing unto Timothy, says, "Things created by God are good, that the faithful may use them and give due thanks to God, so that none of them be received as evil." Yes, and although the same have drawn any evil unto it, yet by the word and by prayer it is made holy. And things created do no less serve for the sustentation of man's life than they do give us an apt testimony of the perfect and singular goodness of our most merciful Father, which thing as it is most true, so it ought not to be contemned.
And in Jesus Christ, his only begotten Son, our Lord.
Five Principal Points Belonging to the Person of the Son I believe in Jesus Christ, His only Son our Lord, conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried, who descended into hell, and on the third day He rose again from the dead, He ascended into heaven, and He sits at the right hand of God the Father Almighty, from there
He shall come to judge both the living and the dead.
In these articles, which lead us to believe in those things necessary for salvation, we are to note five things of the greatest importance concerning the second person in divinity, who (as I have said) is called the Son. The first is, that this Son of God, Jesus Christ, is our true and lawful Lord; secondly, that He was made to be such for our use and benefit; thirdly, that whatever He suffered, He suffered for our sakes; fourthly, that He was also, for our benefit, exalted above all heavens; finally, that He shall come on the last day for our aid.
Now therefore let us see, concerning the first; to wit, that Jesus Christ, the only Son of God, is truly and properly our Lord. To discuss this matter orderly, let us first determine who this is that we proclaim with the title of Lord; for afterward it will easily be judged whether such an excellent prerogative be suitable for Him or not.
And we are compelled (as faith itself testifies to us) to confess that this Christ is nothing else but a unique person, in whom divine and human natures are joined together with an indissoluble bond.
And this John clearly declares in the first chapter, saying that the Word became flesh. By the terms "Word" and "Flesh," he means nothing but these two natures; namely, that God and man are in perpetual union in the person of Christ. Regarding the Word, it can easily be gathered, because it is written beforehand; "And the Word was with God, and the Word was God." Also, that "Flesh" in the Holy
Scriptures denotes human nature, is very evident to him who diligently and frequently reads them. But to proceed no further without some testimony on this matter, I will bring two examples, the first is in Isaiah, where it is thus spoken; "And all flesh shall see that God has spoken": and the latter is in that which is spoken by Joel; "I will pour out of my spirit upon all flesh." In these places, it is manifest that by the name of flesh, men are signified. Hence, it appears that the Evangelist, when he said that the Word was made flesh, meant nothing other than what he had first declared; namely, that the divine and human natures were united together in Christ.
A refined exposition on the human and divine nature of Christ.
Moreover, that human nature was in Him is plainly enough declared by the things that follow in this passage: namely, that He suffered death and was buried. Therefore, the enemies of the Christian
religion (I mean the subtler and more witty sort) do not for the most part strongly oppose the human nature of Christ: and those who at certain times attempted to test it were easily convicted and refuted.
However, there was a larger number who often stirred up tumults, and with greater vehemence, concerning the deity of Christ.
Nevertheless, their false and perverse opinions were necessarily, to their great shame, made to yield to the clear and comforting light of the Holy Scriptures. For, besides the testimony of John already cited,
"And the Word was God," we have the statement of the apostle, which he wrote to the Romans: namely, that Christ, according to the flesh, would come from the people of the Jews. And along with this he adds, "Who is God blessed forever." These two passages, being so clear, ought to suffice for the confirmation of the minds of faithful men in the truth of God.
But yet the Holy Scriptures furnish us with many other passages besides these, if we will ponder them well. Therefore, I leave it entirely to the judgment and wisdom of those who modestly engage in the reading of the Scriptures. I, for my part, am satisfied with this one reason, which I would not omit to mention. For it is fit enough, not only to prove but also to compel acknowledgment, that Christ is the true God. This express prohibition is plainly stated in many places, namely, that we must not put our trust in any creature, not even in man by name: as in Jeremiah this is manifestly shown,
"Cursed is he who trusts in man, and makes flesh his arm."
Furthermore, David earnestly condemns the confidence, which they used to place in men, and in princes. Therefore, if Christ were merely a man and in no way God, it would not be lawful for us to trust in Him at all: which notwithstanding the Holy Scriptures not only permit, but also expressly command; that our faith be fastened with a lively hope in Christ, or in Messiah, if you prefer to call Him as the Jews did: that on the other hand, whoever does not believe or trust in
Him, is subject to the curse. Hence, we boldly conclude that this particular person, of whom we presently speak, verily possesses both divine and human nature.
For this reason, it is not in vain that He is described to us in the books of the Holy Scriptures by the renowned double name JESUS
CHRIST. Of these, the name JESUS signifies nothing else but a Savior, who has delivered the children of God from their sins, and therefore from all evil. For Joseph, the husband of Mary, was commanded by the angel to call Him JESUS: for "He shall save His people," says he, "from their sins." And I have added further; "From all evil": because there is no evil which does not have its origin from sin. So, he who can boast that the root of evil is removed from him, may also justly affirm that he has rid away all evil. But this, if we do not yet perfectly perceive, we shall eventually prove it in that blessed time of resurrection. The other name, CHRIST, denotes 'The anointed of God,' and 'the sanctified king,' which name very well agrees with Him, seeing that by the guidance of His spirit and word,
He directs and leads His children to eternal life. Therefore, by reason of those two natures, from which He is composed, and by those two names, it is easily perceived that the title, by which we magnify Him, calling Him 'Our Lord,' is very appropriate and fitting for Him.
Firstly, concerning His divine nature, it is undeniable that in the Old Testament, God is many times called Lord, as He who is far above all things, being the Maker of them. This title also pertains to the man who, in the person of Him of whom we speak, was united with God; because He, being free from all sin, was filled with all goodness. If there were any such person in this world (as there has never been any besides Him), would He not seem to be adorned with those gifts, for which the name of Lord might rightly agree to Him? Indeed, it seems to me that when a man is free from sin, he is by no means a
servant. The first servitude entered the world through sin; and he that is endowed with divine properties, without a doubt, is able to help others. From this, it follows that lords and those who rule over others, if they are lawfully called, are not preferred to be above others for any other end, but because they should not be harmful to their subjects, and that they, being void of all vice, may be so armed with strength and fortitude, as they should be able to succor all those who are under their subjection.
That Christ was undoubtedly without sin, I suppose it needless to prove to anyone: seeing (as Matthew bears record), He was conceived by the Holy Ghost, that by this means He might be free from original sin. This is also evident, in that He, living among us, never sinned. And Peter writes that He did no sin. To whom Paul agrees, when he says, "He, who knew no sin, for our sakes became sin." John the Baptist also pointed Him out to his disciples as the most pure Lamb of God, who should take away the sins of the world.
For it was fitting for Him to be pure, and without all blemish, as a sacrifice to be offered up to God. Furthermore, the Heavenly Father, not without a miracle, testified with His own voice that He was well pleased in Him; that is to say, that He was innocent and pure from all fault, since this is an acceptable thing unto God. And who doubts but that He was adorned with divine properties? Seeing Paul unto the Colossians calls Him, "The image of the invisible God," because
He truly expresses Him, and all things that are in Him: in such a manner, as there has never been, nor now is, nor hereafter shall be, any son more perfectly resembling his father than Christ Jesus did.
Therefore, among all of us, He is called both God and man. And we confess Him to be the only Son of God, as He who in divine nature has no other brethren; inasmuch as He is the only Word of God, of which we now speak. And among men, though He has many brethren by adoption, He may justly be called 'Only,' for the wealth
that He has of the well-pleasing graces of God, and because of the image and likeness of the Eternal Father. Meet therefore it is, that He be called Lord, as well, for that He is without sin, as for the wealth that He has of divine gifts.
I will let pass the fact that He, who pays ransom to redeem a captive, is his Lord. Which thing that Christ did for us wretches, and bondslaves of sin and Satan, none who are faithful ought to doubt: seeing Paul, both to the Romans and Ephesians, affirms that we have obtained remission of sins; namely, by His blood, which He has plentifully and liberally shed for us upon the cross. So therefore He must of good right be called our Lord. Furthermore, there is a custom received by long use among lawful sons of kings and princes; that the firstborn son obtains the lordship among his younger brethren. Which thing is not doubtful to them, who have read either the holy or profane histories; or else, who have indeed understood what is the manner of governing in kingdoms and dominions of the world. And unto the Romans and Galatians it is plainly shown; that all the faithful are the children of God. Unto the Romans it is written; that His Spirit testifies with our spirit, that we are the children of God. And unto the Galatians it is said; "Because you are sons of God,
He has sent into your hearts the spirit of His Son." For this cause, all we that believe are now brethren, because of that divine adoption: but among all, Christ is the firstborn, we (as we read unto the Romans) being made like unto the image of His Son, that He might be the firstborn among many brethren.
Let us not marvel therefore, if Paul in his epistles, for the most part, calls God Father; and further, coming to Christ, calls Him Lord. This manner also the church has retained, when as in our prayers we ascribe all to God for Christ our Lord's sake; both that, which we desire, and that which we have obtained. But seeing now, that after
the declaration of these things, the principality of Jesus Christ is so manifest: which of us can abide himself to be brought into the power of any tyrant from such a Lord, who also is our brother? Which of us, refusing this so notable a captain, will betake himself to his enemies already conquered and put to flight by him, when as they are mortal enemies to ourselves? Shall there be found any, that will shake off the yoke of so bountiful a Lord, to submit himself unto him that wishes nothing more than to destroy both body and soul? For my part, I think there can be none found among them, who have tasted the sweetness of so acceptable a Lordship, whereof Christ made mention, when he said; "My yoke is easy, and my burden is light."
This subjection is voluntary, as the prophet (if we have a consideration unto the Hebrew truth) declares in the 110th Psalm, wherein it is said unto the Messiah; "Thy people shall be willing in the day of thy power."
And the apostle also says; "You are no more under the law, but under grace." Wherefore, all the charge and burden of this principality, was laid upon the shoulders, not of us, but of Jesus Christ: as it was foretold of him by Isaiah the prophet; "Upon His shoulders shall He bear the sovereignty or rule." Note, that the prophet says not that his sovereignty shall be laid upon the shoulders of poor miserable subjects, but upon His own shoulders. If therefore Christian princes would be persuaded in mind, not to oppress with such tyranny the people of God committed unto them; they ought to take example of their government from so mild and easy a government of Christ. But passing over them, let us rejoice among ourselves; that it is brought to pass by the goodness of God, that we are reckoned in so happy a society, under the banner of so noble a prince and valiant brother; unto whom shall never lack, either will or power to help us. Let us wholly with confidence betake ourselves unto Him; seeing we cannot