BOOK 4. THE INCARNATION.
CHAPTER 1.
4.1.5. Of the Union of the two Natures of Christ in one and the same Person.
Of the Union of the two Natures of Christ in one and the same Person.
The union of two natures of Christ, in one and the self same person, is that great wonder, which now we must speak as we are able; but, alas! how should we speak this union, and not be confounded in ourselves? It is a great mystery, a secret, a wonder, many wonders have been since the beginning of the world, but all the wonders that ever were, must give place to this, and, in respect thereof, cease to he wonderful. Neither the creation of all things out of nothing, nor the restoration of all things into their perfect being; I mean, neither the first work, nor the last work of God in this world, (though most admirable pieces) may be compared with this. This union of the two natures of Christ, into one person is the highest pitch, (if anything may be said highest in that which is infinite) of God's wisdom, goodness, power and glory: well therefore said the angel to Mary, "The power of the highest shall overshadow thee." And if God did overshadow this mystery with his own vail, how should we presume with the men of Bethshemesh to look into it? Christians, if you would needs put it to the question. How that wonderful connection of two so infinitely differing natures, in the unity of one person, should be effected? I must answer you with apostle, "Who is sufficient for these things?" Certainly these are the things which "the angels desire to stoop and look into," 1 Pet. i. 12. It is an inquisition fitter for an angelical intelligence, than for our shallow capacity; and yet, as Moses could not choose but wonder, though he must not draw nigh to the bush burning with fire, and not consumed; so, though he must not draw nigh to see this great sight, "how poor dust and ashes should be assumed into the unity of God's own person, and that in the midst of those everlasting burnings, the bush should remain unconsumed, and continue fresh and green for evermore," Isa. xxxiii. 14. Yet what doth hinder but we may stand aloof off, and wonder at it? This is one piece of our duty, to recite all the long-fore passed acts and benefits of God, (as well as we may, scripture still going along) that thereby we may admire, and adore, and express our love and thankfulness unto God.
For the untying of this knot, I cannot but wonder what a world of questions have been tossed in schools. As,
- Whether the union of the word incarnate was in the nature?
- Whether the union of the word incarnate was in the person?
- Whether the human nature was united to the word by way of accident?
- Whether the union of the divine and human nature be some thing created?
- Whether the union of the word incarnate be the same with assumption?
- Whether the union of the two natures of Christ be the chief of all unions?
- Whether the union of the two natures of Christ was made by grace?
- Whether it was convenient for the divine person to assume a created nature?
- Whether a divine person could assume the nature human?
- Whether more persons divine could assume one nature human?
- Whether it was more convenient, that the person of the Son should assume human nature than any other of the persons in the Godhead?
- Whether the human nature was more assumptible by the Son of God than any other nature?
- Whether the Son of God did not assume the person of man?
- Whether the Son of God assumed the human nature in all its individuals, or as abstracted from all individuals?
- Whether the Son of God assumed a true body, soul, and all its intellects?
- Whether the Son of God, in respect of nature, though not of time, did first assume the soul, and then the body of man?
- Whether the Son of God in human nature assumed all the defects of the body?
- Whether the Son of God assumed all the defects of the soul of man?
- Whether by virtue of this union, those things which are agreeable to the son of man, may be predicted of the Son of God, and e cower so?
- Whether Christ be one or two? And whether in Christ be one or two wills, one or more operations?
These and many other like questions are raised, that in their discussions make up large volumes, but I shall leave them all to the schools.
In the explication of this union, that which I shall insist on (as the most necessary for our understanding) is, 1. The union itself. 2. The effects or benefits of it.
1. For the union itself we shall discuss, (a). Of the sorts of union, and of what sort this is. (b). Of the very thing itself wherein this union consists. (c). Of the scriptural texts that confirm this union. (d). Of the similitudes that hold forth this union. (e). Of the person assuming, and of the nature assumed, and of the reason of this way. And of these as briefly as I may: I would rather say much in a little, than a little in much.
(a). Union is of divers sorts, as natural and mystical, accidental and substantial, essential and integral. But I shall pass these by, and speak only of their sorts.
(i). When one of the things united is turned into the other, as when a drop of water into a vessel of wine.
(ii). When both the things united are changed in nature and essence, as when the elements are united to make mixed or compounded bodies.
(iii). When there is no change of things united, but the constitution of a third nature out of them both, as in the union of the soul and body.
(iv). When there is neither a change of the natures united, nor a constitution of a third out of them both, but only the founding, settling, and staying of the one of the things united in the other, and the drawing of it into the unity of the personal being or subsistence of the other: so the branch of a tree being put into the stock of another tree, it is drawn into the unity of the substance of that tree into which it is put: and whereas, if it had been set in the ground, it would have grown as a separate tree in itself, now it groweth in the tree into which it is grafted, and pertaineth to the unity of it: and this kind of union doth of all others most perfectly resemble the personal union of the two natures of God and man in Christ, wherein the nature of man, that would have been a person in itself, if it had been left to itself, is drawn into the unity of the divine person, and subsisteth in it, being prevented from subsisting in itself, by this personal union and assumption.
(b). For the thing wherein this union of two natures consists, we say, That this union consists in that dependence of the human nature on the person of the word, and in that communicating of the person or subsistence of the word, with the human nature that is assumed, so that it is an hypostatical or a personal union, that is, such an union, as that both natures do but make one person of Christ; for the better understanding of this, we must consider what the difference is betwixt nature and person, and what makes an individual nature to be a person, briefly thus, "To be this or that, we say, is an individual nature; to be this or that, in, and for itself, is a person or subsistence; to be this or that, in, and for another, is to pertain to the person or subsistence of another." Now, amongst those created things, which are naturally apt to make a personal being, or to subsist in and for themselves, there is a very great difference. For,--
(i). Some things of this kind may become parts of another more entire thing of the same kind; as we see in all those things wherein every part hath the same nature that the whole hath; as every drop of water is water, and being left to itself, it is a subsistence in itself, and hath its quality, nature, and being in, and for itself, but if it be joined to a greater quantity of water, it hath now no being, quantity nor operation, but in and for that greater quantity of water into which it is poured.
(ii). Other things of this kind cannot naturally put themselves into the unity of any other thing, and yet by the help of some foreign cause they may be united: as the branch of a tree of one kind, which put into the ground, would be an entire distinct tree in itself, may by the hand of a man be put into the unity of a tree of another kind: and so grow, move, and bear fruit, not distinctly in and for itself, but jointly in and for that tree into which it is planted.
(iii). Other things of this kind cannot by force of natural causes, nor by the help of any foreign thing, ever become parts of any other created thing, or pertain to the unity of the subsistence of any such thing; as the nature of man, and the nature of all living things; and yet by divine and supernatural workings, it may be drawn into the unity of the subsistence of any of the persons of the blessed Trinity, wherein the fullness of all being, and the perfection of all created things, is in a more eminent sort than in themselves; for though all created things have their own being, yet seeing God is nearer to them than they are to themselves, and they are in a better sort in him than they are in themselves, and there is no question, but that they may be prevented and stayed from being in, and for themselves, and caused to be in and for one of the divine Persons of the blessed Trinity.
So that, as one drop of water, that formerly subsisted in itself, if it be poured into a vessel containing a greater quantity, it becomes one in subsistence with the greater quantity of water; and as a branch of a tree that being set in the ground, and left to itself, would be an entire and independent tree, becomes one in subsistence with that tree into which it is grafted; so the individual nature of man assumed into the unity of one of the Persons of the blessed Trinity, it loseth that kind of being that, naturally left to itself, it would have had, and it becomes one with the person; for now it is not in, and for itself, but hath got a new relation of dependance and being in another.
But you will say. All the creatures in the world have their being in God, and dependence on God, and therefore all creatures, as well as man, may pertain to the person, or subsistence of God.
I answer, it is not a general being in, and dependence upon God, "but a strict dependence on man's part, and a communicating of the subsistence on God's part, that makes up this union. Hence, we say. That there are four degrees of the presence of God in his creatures:
- The first is the general presence, whereby he preserves the substances of all creatures, and gives unto them, "to live, and to move, and to have their being," Acts vii. 28. And this extends itself to all creatures good and bad.
- The second degree is the presence of grace whereby he doth not only preserve the substance of his creature, but also gives grace unto it; and this agrees to the saints, and God's people on earth.
- The third degree is the presence of glory peculiar to the saints and angels in heaven, and hereby God doth not only preserve their substances, and give them plenty of his grace; but he also admits them into his glorious presence, so as they may behold him face to face.
- The fourth and last degree, is that whereby the Godhead of the Son is present with, and dwells in the manhood, giving unto it in some part his own subsistence: whereby it comes to pass, That this manhood assumed, is proper to the Son, and cannot be the manhood of the Father, or of the Holy Ghost, or of any creature whatsoever, and this is a thing so admirable, and unspeakable, that though we may find some similitudes, yet there cannot be found another example hereof in all the world.
Hence it follows, that if the manhood of Christ, consisting of a body and soul, there is a nature only, and not a person; because it doth not subsist alone as other men, Peter, Paul, and John do, but it wholly depends on the person of the word, into the unity whereof it is received; and this dependence of the human nature on the person of the word, and the communicating of the person or subsistence of the w'ord, with the human nature is the very thing itself wherein this union consists.
(c). For the scriptural texts that confirm this union. You see the well is very deep, but where is your bucket? What texts of scripture have we to confirm this wonderful union of two natures in one person Amongst many, I shall cite these;
When Christ asked his disciples, "Whom do men say that I the Son of man am? Simon Peter answered. Thou art the Christ the Son of the living God," Matth. xvi. 13, 16. Now, if but one Christ, then surely but one person; and if the son of man be the Son of the living God, then surely there is two natures in that one person: observe how the son of man, and the Son of God, very man, and very God, concentrate in Christ; as the soul and body make but one man, so the Son of man and the Son of God make but one Christ: "Thou art Christ, saith Peter, the Son of the living God."
So Paul, speaking of Jesus Christ the Son of God, He tells us, Rom. i. 3, 4. "That he was made of the seed of David according to the flesh, and declared to be the Son of God with power according to the Spirit."
(i). "Made of the seed of David," of the substance of the virgin, who was David's posterity.
(ii). "Declared to be the Son of God not made the Son of God, as he was made the Son of man "but declared to be the Son of God," the word in the original signifies a declaration by a solemn sentence or definitive judgment "I will declare the decree, the Lord hath said unto me. Thou art my Son," Psal. ii. 7. That which I point at, he is the Son of David, (Kata farka) in respect of his manhood, and he is the Son of God, (Kata pneuma) in respect of his Godhead. Here be the two natures, but in the words before, these two natures make but one Son, Jesus Christ the Lord; and in the very words themselves he is declared to be the Son of God: he doth not say. Sons, as of two; but "his Son Jesus Christ," First, before, and then after; to show unto us. That as before his making, so after his making, he is still but one Son, one person of the two distinct natures subsisting.
To the same purpose is that same text. "In him dwelleth all the fullness of the Godhead bodily" Col. ii. 9. By the union of the divine nature with the human, in the unity of his person, the Godhead dwelleth in Christ, as the soul in the body: "It dwelleth in him bodily: not seemingly, but really, truly, and indeed; not figuratively, and in shadow, as he dwelleth in the temple; not by power and efficacy, as he dwells in all the creatures; not by grace, as in his people; nor by glory, as in his saints above: but essentially, substantially, personally, the human nature being assumed into the union with the person of the word. Observe the passages; he in whom that fullness dwells is the person; that fullness which doth so dwell in him, is the nature: now, there dwells in him not only the fullness of the Godhead, but the fullness of the manhood also: for we believe him to be both perfect God, begotten of the substance of his Father before all worlds; and perfect man made of the substance of his mother in this world; only he in whom the fullness of the Godhead dwelleth is one, and he in whom the fullness of the manhood dwelleth, is another; but he in whom the fullness of both these two natures dwelleth, is one and the same Emmanuel, and consequently one and the same person; in him, i.e. in his person dwelleth all the fullness of the Godhead, and all the fullness of the manhood: "In him dwelleth all the fullness of the Godhead bodily."
(d). For the similitudes that resemble or set forth this mystery, many are given, but for our better understanding, let us consider these few;
(i). The first is of the soul and body, that make but one man; as the soul and body are two distinct things, and of several natures, yet being united by the hand of God, they make but one person: so the Godhead and manhood are two distinct things, and of several natures, yet being united by the hand of God, they make but one person. Indeed herein is the similitude defective: First, in that the soul and body being imperfect natures, they concur to make one full and perfect nature of a man. Secondly, in. that the one of them is not drawn into the unity of the subsistence of the other, but both depend on a third subsistence, which is that of the whole.
(ii). The second is of the light and sun; as after the collection and union of the light with the body of the sun, no man can pluck them asunder, nor doth any man call one part the sun, and another part the light; but both of them jointly together we call the sun: Even so after the union of flesh with that true light the word, no man doth call the word apart to be one Son of God, and the Son of man another Son of God; but both of them jointly together we call one, and the self same Christ. I know in this similitude are many defectives, yet if hereby we be not altogether able to attain the truth of this great mystery, certainly, "we have herein a most excellent similitude, which will greatly help, and contentedly suffice the godly and moderate searchers of this divine truth," Justin Martyr de recta confess. de Coessent. Trin.
(iii). The third is of a fiery and flaming sword; as the subsistences of the fire and sword are so nearly conjoined, that the operations of them for the most part concur; for a fiery sword in cutting burneth, and in burning cutteth; and we say of the whole. That this fiery thing is a sharp piercing sword, and that this sharp piercing sword is a fiery thing, even so in the union of the two natures of Christ, there is a communication of properties from the one of them to the other, as shall be declared, if the Lord permit; only this similitude is defective in this, in that the nature of the iron is not drawn into the unity of the subsistence of fire, nor is the nature of the fire drawn into the unity of the subsistence of iron; so that we cannot say. This fire is iron, or this iron is fire.
(iv). The fourth is of one man having two qualities, or accidental natures; as a man that is both a physician and a divine, he is but one person; and yet there are two natures concuring and meeting in that same one person; so that we may rightly say of such a one. This physician is a divine, and this divine is a physician; this physician is happy in saving souls, and tins divine is careful in curing bodies: even so is Christ both God and man, and but yet one Christ; and in that one Christ, according to the several natures, are denominations of either part, as, that this man is God, and, this God is man; or that this man made the world, and, this God died upon the cross; but in this similitude is this defect, in that the different natures are accidental, and not essential or substantial.
(v). The fifth and last is of the branch and tree into which it is ingrafted; as suppose a vine branch, and an olive tree, now as this olive tree is but one, but hath two different natures in it, and so it beareth two kinds of fruit, and yet between the tree and the branch there is a composition not hujus ex his, but hujus ad hoc, i.e. not of a third thing out of the two things united, but of one of the two things united or adjoined to the other; even so Christ is one, but he hath two different natures, and in them he performs the different actions pertaining to either of them; and yet between the different natures (the divine and the human nature) there is a composition, not hujus ex his, but hujus ad hoc, not of a third nature arising out of these, but of the human nature added, or united to the divine, in unity of the same person: so that now we may say, as, this vine is an olive-tree, and this olive tree is a vine; or as this vine bears olives, and olive-trees bear grapes; so the Son of man is the Son of God, and the Son of God is the Son of man: or this Son of man laid the foundation of the earth, and this Son of God was born of Mary, and crucified by the Jews. This similitude (I take it) is the aptest and fullest of all the other, though in some things also it doth fail; for the branch hath first a separate subsistence in itself, and losing it after, then it is drawn into the unity of the subsistence of that tree into which it is implanted; but it is otherwise with the human nature of Christ, it never had any subsistence of its own, until it was united to the person, or subsistence of the Son of God.
(e). For the person assuming, and the nature assumed, and for the reason of this way, we say,
(i). That the person assuming, was a divine person; it was not the divine nature that assumed an human person, but the divine person that assumed an human nature; and that of the three,divine persons it was neither the first, nor the third, neither the Father, nor the Holy Ghost that did assume this nature, but it was the Son, the middle person who was to be the middle one. That thereby,
- He might undertake the mediation between God and us.
- He might better preserve the integrity of the blessed Trinity in the Godhead.
- He might higher advance mankind by means of that relation which the second person, the Mediator did bear unto his Father: for this very end, saith the apostle. Gal. iv. 4, 5, 6. "God sent his own Son made of a woman, that he might receive the adoption of sons; wherefore thou art no more a servant, but a son, and if a son, then an heir of God through Christ intimating thereby, that what relation Christ hath unto God by nature, we being found in him, have the very same by grace; he was God's Son by nature, and we are his sons by grace; he was in a peculiar manner "the first born among many brethren," Rom. viii. 29. And in him and for him, the rest of the brethren by grace of adoption are accounted as first born, Heb. xii. 23. Exod. iv. 22, 23.
(ii). The nature assumed was the seed of Abraham; "For verily he took not upon him the nature of angels, but he took on him the seed of Abraham," Heb. ii. 16. Elsewhere the apostle calls it the seed of David, "He was made of the seed of David according to the flesh," Rom. i. 3. And elsewhere it is called the seed of the woman, "I will put enmity between thee and the woman, and between thy seed and her seed," Gen. iii. 15. And when "the fullness of time was come God sent forth his Son, made of a woman" Gal. iv. 4. No question she was the passive, and material principle, of which that precious flesh was made, and the Holy Ghost the agent and efficient; that blessed womb of her's was the bride chamber, wherein the Holy Ghost did knit that indissoluble knot betwixt our human nature and his Deity; the Son of God assuming into the unity of his person, that which before he was not, even our human nature. O with what astonishment may we behold our dust and ashes assumed into the unity of God's own person!
(iii). For the reason of this way; why did the person assume a nature; or rather why did not the person of the Son of God join itself to a perfect person of the Son of man? I answer,
- First, Because then there could not have been a personal union of both natures, and so Christ had not been a perfect Mediator.
- Because then the work of each of the natures of Christ could not have been counted the works of the whole person; whereas now, by this union of both natures in one person, the obedience of Christ performed in the manhood is become of infinite merit, as being the obedience of God; and thereupon God is said "to have purchased the church with his own blood," Acts xx. 28.
- Because, if the person of the Son of God had been joined to the person of man, there should have been four persons in the Trinity. It is very observable how for the better preservation of the integrity of the blessed Trinity in the Godhead, the human nature was assumed into the unity of the second person; for if the fullness of the Godhead should have dwelt in any human person, there should then have been a fourth person necessarily added to the Godhead; and if any of the three persons, besides the second, had been born of a woman, there should then have been two sons in the Trinity; whereas now the Son of God and the Son of man, being but one person, he is consequently but one son; and so no alteration at all made in the relations of the Trinity; but they are still one Father, one Son, and one Holy Ghost.
These are the deep things of God, and indeed so exceedingly mystical, that they can never be perfectly declared by any man. Bernard compares this ineffable mystery of the union of two natures, with that incomprehensible mystery of the Trinity in unity: in the Trinity is three persons, and one nature* in Christ is two natures, and one person; that of the Trinity is indeed the greatest, and this of the incarnation is like unto it; they both far exceed man's capacity; "For his way is in the sea, and his path in the great waters, and his footsteps are net known," Psal. lxxvii. 19.
2. For the effects and benefits of this hypostatical union, they are either (a). in respect of Christ, or (b). in respect of Christians.
(a). Those in respect of Christ, are (i). An exemption of all sin. (ii). A collation of all graces. (iii). A communication of all the properties.
(i). We find. That although Christ appeared as a sinner, and that he was numbered among the wicked, or with the transgressors," Isa. liii. 12. Yet in very deed and truth "he did no sin, neither was any guile found in his mouth," 1 Pet. ii 22. The apostle tells us, "He was holy, harmless, undefiled, separate from sinners," Heb. vii. 26. He assumed the nature of man; yet by reason of his pure conception, and of this hypostatical union he was conceived, and born, and lived without sin: he took upon him the seed of man; but not the sin of man, save only by imputation. But on this point I shall not stay.
(ii). The graces collated unto the humanity of Christ, by reason of this union, are very many; I shall instance in some: As:--
- That the manhood hath subsistence in the second person of the Trinity, whereof itself (as of itself) is destitute.
- That the manhood is a peculiar temple for the Deity of Christ to dwell in, it is the place wherein the Godhead shows itself more manifestly and more gloriously, than in any other creature whatsoever. It is true. That by his providence he shows himself in all his creatures, and by his grace in his saints; but he is only most gloriously, eternally, according to the fullness of his Deity, and by an hypostatical union in the humanity of Jesus Christ. "In him dwelleth all the fullness of the Godhead bodily." Some are of opinion. That as now in this life, "No man cometh unto God, but by Christ," Col. ii. 9 . So hereafter, in the next life, no man shall see God, but in the face of Jesus Christ.
- That the manhood is in a nearer familiarity with the Godhead than any other creature; whether men, or angels; as sometimes he said, "My Father and I are one," i.e. one essence; so he may as truly say. The manhood and I are one, i.e. one person forever.
- That the manhood of Christ, according to its measure, is a partner with the Godhead in the work of redemption and mediation: as he is Emmanuel in respect of his person, so he is Emmanuel in respect of his office. He must needs be man as well as God; that he might be able to send this comfortable message to the sons of men, "Go to my brethren, and say to them, I ascend unto my Father, and your Father, and to my God and your God," John xx. 17. I as man, am in the work of redemption, and in the work of mediation as well as God, "My flesh is indeed the bread of life."
- That the manhood of Christ, together with the Godhead; is adored and worshipped with divine honour; as, in like case, the honour done to the king, redounds to the crown upon his head: not that we worship the manhood alone, as merely a creature, but that we adore the person of Christ, which consisteth of the manhood and of the Godhead.
- That the manhood hath an extraordinary measure, without measure, of habitual graces poured into it: in this he excels the very angels, for to them was given grace only by measure, but to the humanity of Christ was given grace without measure, even so much as a creature is in any ways capable of. I know it is said, "That "Jesus increased in wisdom, and stature, and in favour with God and man," Luke ii. 52. But this increase or growth in wisdom is not to be understood in respect of the essence or extension of the habit, (for that he had from the beginning, even from the first moment of his incarnation, and he brought with him out of the womb) but in respect of the act and use of it, or in respect of his experimental knowledge, so he increased, and not otherwise; never was there any but Christ, whose graces were no way stinted, and that was absolutely full of grace. Divines tell us of a double grace in Christ, the one of union, and it is infinite; the other of unction, (which is all one with grace habitual) and that is in a sort infinite: for, howsoever it be but a finite and created thing, yet in the nature of grace, it hath no limitation, bounds, no stint, but includeth in itself whatsoever any way pertains to grace, or that cometh within the compass of it The reason of this illimited donation of grace bestowed on the nature of man in Christ, was, for that grace was given to it as to the universal cause, whence it was to be derived unto all others; he is the fountain of grace, "And of his fullness we receive grace for grace," John i. 16.
(iii).For the communication of the properties. It is a kind, or phrase of speech peculiar to the scriptures, when the properties of either nature of Christ considered singly and apart, are attributed to the person of Christ, from whichsoever of the natures they be denominated; for the understanding of this observe,
- That words are either abstractive or concretive; the former speaks the nature of things, the latter speaks the person that hath that nature; as the Godhead, and God; the manhood, and man; holiness, and holy.
- Observe, That abstractive words noting precisely the distinct natures, cannot be affirmed one of the other. We cannot say, the Godhead suffered, or the manhood created; but we may truly say, that God suffered, and man created; because the persons which those concretive words imply is one; and all actions, passions, and qualities agree really to the person, though in respect sometimes of one nature, and sometimes another : thus, "God purchased the church with his own blood," Acts xx. 28. Not that the Godhead shed blood, but the person which was God : and thus the Son of man talking with Nicodemus is said to be in heaven, John iii. 18. Not that the manhood was in heaven while he was on earth; but the person of the Son of man. Thus we may say, that God was born of a virgin, and that God suffered, and God was crucified, not simply in respect of his Godhead, but in respect of his person, or in respect of the human nature which God united to himself, because God here is a concrete word, and not an abstract, and signifieth the person of Christ, and not the divine nature of Christ. And thus we may say. That the man Christ is almighty, omniscient, omnipresent, yet not simply in respect of its manhood, but in respect of the person, which is the same God and man; or in respect of the divine nature of the man Christ Jesus, for that here also man is a concrete word, and not an abstract, and signifieth the whole person of Christ, and not the human nature: but, on the contrary, we may not say. That the Godhead of Christ was born of a virgin, or suffered, or was crucified: nor may we say. That the manhood of Christ is almighty, omniscient, omnipresent, because the Godhead and manhood are abstract words, i.e. such words, as note to us the two natures of Christ, the one divine, and the other human, and not the person of Christ.
And this I think, is the mind of Luther, and his followers, and yet (O wonder) what a deal of objections are made to the multiplying of needless and fruitless contentions; the Lutherans confess, (however they hold the ubiquitary presence of the humanity of Christ) that his body is only in one place locally: "If we ask them (saith Zanchius, in judicio de dessidio coenae Dominicae) "Whether Christ's body be every where?" They answer, "That locally it is but in one place, but that personally it is every where. Now if they mean, saith he, That in respect of essence, his body is finite, and confined to one certain place; but in respect of the being of substance, or of his person, it is infinite, and every where, they say the truth; and there is no difference amongst us." Happy are the reconcilers of dissenting brethren: "unto their assembly, mine honour be thou united."
(b). The effects or benefits of this hypostatical union, in respect of Christians, or their spiritual union and communion with God and Christ.
(i). There is a spiritual union of Christians with God in Christ; O the wonder of these two blessed unions! First, Of the personal or hypostatical union. Secondly, Of this spiritual or mystical union: in the personal union, it pleased God to assume and unite our human nature to the Deity : in this spiritual union, it pleased God to unite the person of every believer to the person of the Son of God. This union is mystical, and yet our very persons, natures, bodies, souls, are in a spiritual way conjoined to the body and soul of Christ; so that "we are members of the body of Christ, and of the flesh of Christ, and of the bones of Christ, Eph. v. 30 . And as this conjunction is immediately made with his human nature, so thereby we are also united to the divine nature," 2 Pet. i. 4. Yea, the person of the believer is indissolubly united to the glorious person of the Son of God.
Now, concerning this union, for our better understanding, observe these four things,:--
- It is a most real union, it is not a mere notional and intellectual union, that consists only in the understanding, and without the understanding is nothing; it is not an imaginary thing, that hath no other being but only in the brain; no, no, it is a true, real, essential, substantial union: in natural unions, I confess, there may be more evidence, but there cannot be more truth; spiritual agents neither have, nor put forth less virtue, because sense cannot discern their manner of working; even the load-stone, though an earthen substance, yet when it is out of sight, whether under the table, or behind a solid partition, it stirreth the needle as effectually, as if it were within view. Shall not he contradict his senses, that will say, "It cannot work, because I see it not? Oh, my Saviour! thou art more mine than my body is mine, my sense feels that present, but so as that I must lose it, but my faith so feels, and sees thee present with me, as that I shall never be parted from thee.
- It is a very near union: you will say. How near? If an angel were to speak to you, he cannot fully satisfy you in this; only as far as our understanding can reach it, and the creatures can serve to illustrate these things, take it thus, whatsoever by way of comparison can •be alleged concerning the combination of any one thing with another : that, and much more may be said of our union with Jesus Christ. I'o give instance out of the scripture, see what one stick is to another being glewed together, 1 Cor. vi. 1 7 - See what one friend is to another, as Jonathan and David, 1 Sam. xviii. 1. Who were said to be woven and knit, each one to another; see how near the father and the child are, how near the husband and the wife are, Isa. lxii. 2. See what union is between the branches and the vine, the members and the head; nay, one thing more, see what the soul is to the body : such is Christ, and so near is Christ, and nearer to the person of every true believer. "I live, yet not I, said Paul, but Christ livetli in me," John xv. 5 . 1 Cor. xii. 12. Gal. ii. 20. q.d. As the soul is to the body a natural man, that acts and enlivens it naturally, so is Jesus Christ to my soul and body. O there is marvellous nearness in this mystical union.
- It is a total union, i.e. whole Christ is united to the whole believer, soul and body, if thou art united to Christ, thou hast all Christ, thou art one with him in his nature, in his name, thou hast the same image, grace and spirit in thee as he hath; the same precious promises, the same access to God by prayer, as he: thou hast the same love of the Father, all that he did or suffered, thou hast a share in it: thou hast his life and death, all is thine : so, on thy part, he hath thee wholly, thy nature, thy sins, the punishment of thy sin: thy wrath, thy curse, thy shame: yea, thy wit and wealth, and strength, all that thou art or hast, or canst do possibly for him. It is a total union, "My beloved is mine, and I am hiswhole Christ from top to toe is mine, and all that I am, have, or can do forevermore, is his.
- It is an inseparable union, it can never be broken. "I will make, saith God, an everlasting covenant with them, and I will not turn away from them to do them good. I will put my fear in their hearts, that they shall not depart from me," Jer. xxxii. 40 . This is a glorious promise, some poor souls may say: "True, Lord, thou wilt not turn away from me, I know thou wilt not: Oh, but I fear I shall turn away from thee: Oh, alas! I turn every day towards sin and Satan! Nay, said God, I will put my fear in thy heart, that thou shalt not turn away from me," q.d. We shall be kept together for evermore, and never be separated. Hence Paul triumphantly challenges all enemies on earth, (or rather in hell) to do their worst to break this knot, "Who shall separate me from the love of God in Christ? Shall tribulation, distress, famine, nakedness, peril, or sword?" Rom. viii. 35. Come, all that can come, and see if that blessed union betwixt me and Christ shall ever be broken, by all that you can do. Thus for the union.
(ii). There is a spiritual communion with God in Christ. Both these are the effects of Christ's person, or hypostatical union: First, Union to his person, and then communion with his benefits: union, in proper speaking, is not unto any of the benefits flowing to us from Christ: we are not united to forgiveness of sins, holiness, peace of conscience: but unto the person of the Son of God himself: and then, secondly, comes this communication of all the benefits arising immediately from this union to the Lord Jesus: that as Christ was Priest, Prophet and King, so we also by him are, after a sort, priests, prophets, and kings: for being made one with him, we are thereby possessed of all things that are his, as the wife is of the wealth of her husband, "Now, all things are yours, saith the apostle, whether Paul, or Apollos, or Cephas, or the world;" etc. 1 Cor. iii. 21, 23.
Hitherto we have taken a view of Christ in his mother's womb, and O what marvels there! Did ever womb carry such fruit? Well might the angel say, "Blessed art thou amongst women," and well might Elizabeth say, "Blessed is the fruit of thy womb, but the blessing is not only in conceiving, but in bearing, and therefore we proceed.