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1678

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ΧΡΙΣΤΟΛΟΓΙΑ:

OR,

A DECLARATION OF THE GLORIOUS MYSTERY

OP

THE PERSON OF CHRIST-GOD AND MAN:

WITH

THE INFINITE WISDOM, LOVE, AND Power of god IN THE CONTRIVANCE AND
CONSTITUTION THEREOF;

AS ALSO,

OF THE GROUNDS AND REASONS OF HIS INCARNATION;

THE NATURE OF HIS MINISTRY IN HEAVEN;

THE PRESENT STATE OF THE CHURCH ABOVE THEREON; AND

THE USE OF HIS PERSON IN RELIGION:

WITH

AN ACCOUNT AND VINDICATION OF THE

HONOUR, WORSHIP, FAITH, LOVE, AND Obedience due uNTO HIM,

IN AND FROM THE CHURCH.

"Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ."-PHIL. iii. 8.

VOL. 1.

1

PREFATORY NOTE.

THE object of Dr Owen in this treatise is to illustrate the mystery of divine grace in the person of Christ. It bears the title, "Christologia;" but it differs considerably from modern works of the same title or character. It is not occupied with a formal induction from Scripture in proof of the supreme Godhead of the Saviour. Owen assumes the truth of this doctrine, and applies all his powers and resources to expound its relations in the Christian system, and its bearings on Christian duty and experience.

Chapter I. of the work is devoted to an exposition of Matt. xvi. 16, as a warrant and basis for his inquiry respecting the person of Christ. Chapter II. contains some historical references to the opposition encountered by this doctrine in past ages. From Chapter III. to VII. inclusive, the person of Christ is exhibited as the origin of all true religion, the foundation of the divine counsels, the representation of the divine nature and will, the embodiment and sum of divine truth, and the source of divine and gracious efficacy for the salvation of the church. The faith of the Old Testament Church respecting it is illustrated in Chapter VIII. Then follows the second leading division of the treatise, in which the divine honours and obedience due to Christ, and our obligation to seek conformity to him, are urged at some length, from Chapter IX. to XV. It is followed in Chapters XVI. and XVII. with an inquiry into the divine wisdom as manifested in the person of Christ. The hypostatical union is explained, Chapter XVIII. Two more Chapters, XIX. and XX., close the work, with a dissertation on the exaltation of Christ, and the mode in which he discharges his mediatorial functions in heaven.

The treatise was first published in 1679. We are not informed under what particular circumstances Owen was led to prepare it. There is internal evidence in the work itself that he laboured under a strong impression of the peril in which evangelical religion would be involved, if views of the person of Christ, either positively unsound or simply vague and defective, obtained currency in the British churches. His acquaintance with the early history of the church taught him that against this doctrine the persevering assaults of Satan had been directed; and, with sagacious foresight, he anticipated the rise of heresy on this point in England. He speaks of "woful contests" respecting it,-increasing rather than abating "unto this very day;" and intimates his conviction, in language which elucidates his main design in this work, that the only way by which they could be terminated was to enthrone Christ anew in the hearts and consciences of men.

Events ensued which justified these apprehensions of Owen. A prolonged controversy on the subject of the Trinity arose, which drew forth the works of Bull (1685), Sherlock (1690), and South (1695). In 1710, Whiston was expelled from Oxford for his Arianism. Dr S. Clarke, in 1712, published Arian views, for which he was summoned before the Convocation. Among the Presbyterian Dissenters, Pierce and Hallet (1717) became openly committed to Arianism. Dr Isaac Watts, who succeeded (1702) to the charge of the same congregation in London which had been under the care of Owen, broached the Indwelling Scheme; according to which the Father is so united to the man Christ Jesus, whose human soul preexisted his coming in the flesh, that, through this indwelling of the Godhead, he became properly God.

The Christology of Owen has always been highly valued, and will be of use to all ages of the church :-" A work," says the late Dr M'Crie," which, together with its continuation, the Meditations on the Glory of Christ,' of all the theological works published by individuals since the Reformation, next to Calvin's Institutions,' we would have deemed it our highest honour to have produced.”— E».

THE PREFACE.

Ir is a great promise concerning the person of Christ, as he was to be given unto the church, (for he was a child born, a son given unto us, Isa. ix. 6,) that God would "lay him in Zion for a foundation, a stone, a tried stone, a precious corner-stone, a sure foundation,' whereon "he that believeth shall not make haste:" Isa. xxviii. 16. Yet was it also foretold concerning him, that this precious foundation should be "for a stone of stumbling, and for a rock of offence, to both the houses of Israel; for a gin and for a snare to the inhabitants of Jerusalem;" so as that "many among them should stumble, and fall, and be broken, and be snared, and be taken:" Isa. viii. 14, 15. According unto this promise and prediction it hath fallen out in all ages of the church; as the apostle Peter declares concerning the first of them. "Wherefore also," saith he, "it is contained in the Scripture, Behold, I lay in Sion a chief corner-stone, elect, precious; and he that believeth on him shall not be confounded. Unto you therefore which believe, he is precious; but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed:" 1 Pet. ii. 6-8.

Unto them that believe unto the saving of the soul, he is, he always hath been, precious-the sun, the rock, the life, the bread of their souls-every thing that is good, useful, amiable, desirable, here or unto eternity. In, from, and by him, is all their spiritual and eternal life, light, power, growth, consolation, and joy here; with everlasting salvation hereafter. By him alone do they desire, expect, and obtain deliverance from that woful apostasy from God, which is accompanied with-which containeth in it virtually and meritoriously -whatever is evil, noxious, and destructive unto our nature, and which, without relief, will issue in eternal misery. By him are they brought into the nearest cognation, alliance, and friendship with God, the. firmest union unto him, and the most holy communion with him, that our finite natures are capable of, and so conducted unto the eternal enjoyment of him. For in him "shall all the seed of Israel be justified, and shall glory;" (Isa. xlv. 25;) for "Israel shall be

saved in the Lord with an everlasting salvation;" they "shall not be ashamed nor confounded, world without end:" verse 17.

On these and the like accounts, the principal design of their whole lives unto whom he is thus precious, is to acquaint themselves with him the mystery of the wisdom, grace, and love of God, in his person and mediation, as revealed unto us in the Scripture, which is "life eternal;" (John xvii. 3 ;)—to trust in him, and unto him, as to all the everlasting concernments of their souls-to love and honour him with all their hearts-to endeavour after conformity to him, in all those characters of divine goodness and holiness which are represented unto them in him. In these things consist the soul, life, power, beauty, and efficacy of the Christian religion; without which, whatever outward ornaments may be put upon its exercise, it is but a useless, lifeless carcass. The whole of this design is expressed in these heavenly words of the apostle : (Phil. iii. 8-12:) "Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus." This is a divine expression of that frame of heart-of that design-which is predominant and efficacious in them unto whom Christ is precious.

But, on the other hand, (according unto the fore-mentioned prediction,) as he hath been a sure foundation unto all that believe, so he hath in like manner been "a stone of stumbling and a rock of offence unto them that stumble at the word, being disobedient: whereunto also they were appointed." There is nothing in him— nothing wherein he is concerned-nothing of him, his person, his natures, his office, his grace, his love, his power, his authority, his relation unto the church-but it hath been unto many a stone of stumbling and rock of offence. Concerning these things have been all the woful contests which have fallen out and been managed among those that outwardly have made profession of the Christian religion. And the contentions about them do rather increase than abate, unto this very day; the dismal fruits whereof the world groaneth under, and is no longer able to bear. For, as the opposition unto the Lord Christ in these things, by men of perverse minds, hath ruined their own souls-as having dashed themselves in pieces