BOOK 4. THE INCARNATION.
CHAPTER 1.
4.1.4. Of the Distinction of the two Natures of Christ.
Of the Distinction of the two Natures of Christ.
A real distinction of these two natures is evident,
1. In regard of essence, the Godhead cannot be the manhood, nor can the manhood be the Godhead.
2. In regard of properties, the Godhead is most wise, just, omnipotent, yea, wisdom, justice, omnipotency itself, and so is not the manhood, neither can it be.
3. They have distinct wills, "not my will, but thy will be done, O Father," Luke xxii. 42. Plainly differencing the will of a creature from the will of a Creator.
4. The very actions in the work of redemption are indeed inseparable, and yet distinguishable, "I lay down my life and take it up again," John x. 18. To lay it down was the action of man, not of God; and to take it up was the action of God, not of man. In these respects, we say, each nature remains in itself entire, without any conversion, composition, commixion, or confusion; there is no conversion of one into the other, as when he changed water into wine, no composition of both, no abolition of either, no confusion at all. It is easy to observe this real distinction of his two natures, from first to last; as,
(a). First, he was conceived as others, and so he was man; but he was conceived by the Holy Ghost, as never was man, and so he is God.
(b). He was born as others, and so he was man; but he was born of a virgin, as never was man, and this speaks him God.
(c). He was crucified, he died, and was buried, and so he was man; but he rose again from the dead, ascended into heaven, and from thence shall come at last to judge the quick, and the dead, and so he is God. -- Or, if from the apostles symbol, we go to the gospel, which speaks both natures at large, we find there:--
(i). He was born of his mother, and wrapped in swaddling clothes, as being a man; but the star shines over him, and the wise men adore him as being a God.
(ii). He was baptised in Jordan, as being a man; but the Holy Ghost from heaven descended upon him, as being a God.
(iii). He is tempted of Satan, as being a man, but he overcame Satan, and dispossessed devils, as being a God.
(iv). He travelled, and was thirsty, and hungry, and weary, as being a man, but he refreshed the weary, and fed the hungry, and gave drink, even the water of life to the thirsty, as being a God.
(v). He slept in the ship, and his disciples awoke him, as being a man; but he rebuked the winds, and stilled the raging of the tumultuous seas, as being a God.
(vi). He was poor and needy, had not an house to put his head in, as being a man; but he was, and is rich and mighty, and cannot be contained in the heaven of heavens, as being a God.
(vii). He was sorrowful and sad, he wept, and he prayed as being a man; but he comforts the sorrowful, and heareth the prayers of all his saints, as being a God.
(viii). He was whipped, and rent, and torn, and crucified as being a man; but he rent the veil of the temple, and caused the sun to hide his face for shame when he was crucified, as being a God.
(ix). He cried out on the cross, "Eloi, Eloi, Lama sabachthani," as being a man; but he could say to the thief, "To-day shalt thou be with me in paradise," as being a God.
(x). He died and was buried, and lay in the grave, as being a man; but he overcame death, and destroyed the devil, and raised up himself to life again, as being a God.
(xi). After his resurrection, he appeared to his disciples, and ate with them, and talked with them, as being a man; but he provided meat, and vanished out of their sight, as being a God.
(xii). He ascended into heaven, and the heavens now contain him, as he is man; but he sustains the heavens, and commands all therein, and rides on the same, as being a God.
Thus, we see all along two real distinct natures still continuing in Christ; God being become man, the Deity was not abolished, but the human nature was adjoined, according to the old distich. Sum quod eram, nec eram quod sum, etc. "I am that I was, but I was not that I am." You will say. How then is it said, "The word was made flesh," or God became man? I answer, one thing may become another either by way of change, as when the water was turned into wine, but this was not Christ, the Godhead was for a time concealed, but it was never cancelled; or one thing may become another by way of union, as when one substance is adjoined unto another and yet is not transferred or changed into the nature of the other. Thus, a soldier putting on his armour is an armed man, or a man wearing his own garments, is no more naked but a clothed man; and yet the armour and the soldier, the man and his apparel are distinct things, and thus it was with Christ; the flesh is said to be deified, and the Deity is said to be incarnate; not by the conversion of either into the nature of the other, but by assuming and adjoining the human nature to the divine, and yet still the human nature and the divine are distinct things; both the natures in Christ do remain entire and inconfused; indeed the humanity is much magnified by the divinity; but the divinity is nothing altered by the humanity. Thus much for the distinction of his two natures.