Looking unto Jesus a view of the everlasting gospel, or, the souls eying of Jesus as carrying on the great work of mans salvation from first to last / by Isaac Ambrose ...

SECT. V. Of the Ʋnion of the two Natures of Christ in one and the same Person.

5. THe Union of two Natures of Christ, in one and the self-same person, is that great wonder which now we must speak of as we are able; but alas! how should we speak this union, and not be confounded in our selves? It is a great mystery, a secret, a won∣der; 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 be wonderful: nei∣ther the Creation of all things out of nothing, nor the restauration 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 any thing may be said highest in that which is infinite) of God's wisdom, goodness, power, and glory; well there∣fore, 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 will 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 the Apostle, Who is sufficient for these things? Certainly these are the things which the Angels desire to stoop and look into: It is an Inqui∣sition fitter for an Angelical intelligence, than for our shallow capacity;* 1.1 and yet as Mo∣ses could not chuse but wonder, though he must not draw nigh to the Bush burning with fire, and not consumed: so though we dare not draw too 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,* 1.2 and continue fresh and green for evermore; 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,

1. Whether the union of the Word incarnate was in the Nature? —2. Whether the union of the Word incarnate was in the Person? — 3. Whether the humane Nature was united to the Word by way of accident? —4. Whether the union of the divine Nature be something cremated? — 5. Whether the union of the Word incarnate be the same with assumption? — 6. Whether the union of the two Natures of Christ be the chief of all unions? — 7. Whether the union of the two Natures of Christ was made by Grace? — 8. Whether it was convenient for the divine person to assume a cre∣ated Nature? — 9. Whether a divine Person could assume the Nature humane? — 10. Whether more persons divine could assume one Nature humane? — 11. Whether

it was more convenient that the person of the Son should assume humane nature, than any other of the persons in the Godhead? — 12. Whether the humane nature was more assumptible by the Son of God than any other nature? — 13. Whether the Son of God did not assume the person of man? — 14. Whether the Son of God assumed the humane nature in all its Individuals, or as abstracted from all Individuals? — 15. Whether the Son of God assumed a true Body, Soul, and all its Intel∣lects? — 16. Whether the Son of God in respect of nature, though not of time, did first assume the Soul, and then the Body of man? — 17. Whether the Son of God in humane nature assumed all the defects of the Body? — 18. Whether the Son of God assumed all the defects of the Soul of man? — 19. Whether by Virtue of this union those things which are agreeable to the Son of man, may be predicated of the Son of God, and e converso? — 20. 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 Volums; 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 it self. 2. The Effects, or Benefits of it.

1. For the Union it self we shall discuss, 1. Of the sorts of Union, and of what sort this is. 2. Of the very thing it self, wherein this union consists. 3. Of the Scrip∣tural Texts that confirm this union. 4. Of the similitudes that hold sorth this union. 5. 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.

1. Union is of divers sorts, as natural and mystical, accidental and substantial, es∣sential and integral. But I shall pass these by; and speak only of these sorts. 1. When one of the things united is turned into the other; as when a drop of water is poured in∣to a vessel of Wine. 2. When both the things united are changed in nature and essence; as when the Elements are united, to make mixt or compounded bodies. 3. When there is no change of things united, but the constitution of a third nature out of them both, as is the union of the soul and body. 4. When there is neither a change of natures u∣nited, nor constitution of a third out of them both; but only the founding, setling, and staying of the one of the things united in the other, and the drawing of it into the uni∣ty of the personal being, or subsistence of the other: so the Branch of a Tree being put upon the stock of another Tree, it is drawn into the unity of the subsistence 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 it self; now it groweth in the Tree into which it is graffed, 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 it self, if it had been left to it self, is drawn into the unity of the divine person, and subsisteth in it, being prevented from sub∣sisting in it self, by this personal union and assumption.

2. For the thing wherein this union of two natures consists; we say that this union consists in that dependance of the humane nature on the person of the Word, and in that communicating of the person, or substance of the Word, with the humane nature that is assumed; so that it is an hypostatical or personal union; that is, such an union as that both natures do make but 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 indivi∣dual nature; to be this or that, in or for it self, is a person or subsistence; to be this or that, in or 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,—

1. 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 lest to it self, it is a subsistence in it self, and hath its quality, nature, and being in, and for it self; but if it be joyned 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.

2. Other things of this kind cannot naturally put themselves into the unity of any other thing; and yet by the help of some forreign cause they may be united; as the

branch of a Tree of one kind (which put into the ground, would be an intire, distinct Tree in it self) 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 it self, but jointly in and for that Tree into which it is planted.

3. Other things of this kind cannot by force of natural causes, nor by the help of any forreign thing, ever become parts of any other created thing or pertain to the uni∣ty of the substance of any such thing; as the nature of man, and the nature of all li∣ving things; and yet by divine and supernatural working, it may be drawn into the uni∣ty of the subsistence of any of the Persons of the blessed Trinity, wherein the fulness of all being, and the Perfection of all created things, is in a more eminent sort than in them∣selves; 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 fort in him than they are in themselves, there is no question but that they may be prevented and staid 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 it self, if it be poured into a vessel containing a greater quantity, it becomes one in subsistence with the greater quan∣tity of water; and as a branch of a Tree, that being set in the ground, and left to it self, would be an intire and independant 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 looseth that kind of being, that naturally left to it self, it would have had, and it becomes one with the Person; for now it is not in, and for it self, 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 depen∣dance 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 depend••nce on God, but a strict depen∣dance on mans part, and a Communicating of the subsistence on Gods 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 his general presence, whereby he preserves the substances of all Creatures, and gives unto them to live, and to move, and to have their being;* 1.3 and this extends it self 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 Gods 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 God-Head 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 in the Manhood of Christ, consisting of Body and Soul, there is a Nature only, and not a Person; because it doth not subsist alone as other men, Pe∣ter, Paul and John do, but it wholly depends on the Person of the Word into the unity whereof it is received; and this dependance of the humane nature on the person of the Word, and the communicating of the Person or subsistence of the Word with the humane nature, is the very thing it self wherein this union consists.

3. For the Scriptural texts that confirm this Union, you see the Well is very deep; but where is the Bucket? What texts of Scripture have we to confirm this wonderful Union of two Natures in one Person? Amongst many I shall only cite these;* 1.4 —

When Christ asked his Apostles, Whom do men say that I the Son of man am? — Si∣mon Peter answered, Thou art the Christ the Son of the living God: 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 are two natures in that one Person: Observe how the Son of man, and the Son of God, very Man and very God, concenter in Christ: as the Soul and the Bo∣dy make but one man, so the Son of man and the Son of God make but one Christ:* 1.5 Thou art Christ, saith Peter, the Son of the Living God.

So Paul, speaking of Jesus the Son of God, he tells us, that he was made of the seed of David according to the Flesh, and declared to be the Son of God with power, accor∣ding to the Spirit. 1. Made of the Seed of David; of the substance of the Virgin, who was Davids posterity. 2. 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 Origi∣nal signifies a Declaration by a solemn sentence or difinitive judgment. I will declare the Decree; the Lord hath said unto me, Thou art my Son. That which I point at, he is the Son of David,* 1.6 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in respect of his Manhood; and he is the Son of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in respect of his Godhead; here be the two Natures; but i•• ••he words before, these two natures make but one Son, Jesus Christ our Lord: and 〈◊〉〈◊〉 ••••••ry words themselves he is declared to be the Son of God; he doth not say, Som•• 〈◊〉〈◊〉 two; but his Son Jesus Christ, first before, and then after; to shew unto us, th•••• ••••fore his making, so after his making, he is still but one Son, or one person of the 〈◊〉〈◊〉 ••••••tinct natures subsist∣ing.

* 1.7To the same purpose is that same Text, In him dwelleth all the fulness of the Godhead bodily; by the union of the divine nature with the humane in the unity of his person, the Godhead dwelleth in Christ as the Soul in the Body: it dwelleth in him bodily; not see∣mingly, but really, truly, and indeed; not figuratively, and in a shadow, as he dwel∣leth 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 the Saints above; but essentially, substantially, personally, the humane nature being assumed into Union with the person of the Word. Observe the passages; he in whom that fulness dwells, is the Person; that fulness, which doth so dwell in him, is the Nature; now there dwells in him not only the fulness of the Godhead, but the fulness 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 this Mother in this World; only he in whom the fulness of the Godhead dwelleth, is one; and he in whom the fulness of the Manhood dwelleth, is another; but he in whom the fulness of both these natures dwelleth, is one and the same Immanuel, and consequently one and the same person; in him, (i.) in his person dwelleth all the fulness of the Godhead, and all the fulness of the Manhood: In him dwelleth all the fulness of the Godhead bodily.

4. For the similitudes that resemble, or set forth this mystery, many are given: but for our better understanding, let us consider these few.

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 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 na∣tures, 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 substance of the other, but both depend on a third substance, which is that of the whole.

The second is of Light and Sun: as after the Collection of, 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 ma∣my defectives:* 1.8 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.

The third is of a fiery and flaming Sword: as the subsistences of the Fire and Sword are so nearly conjoyned, that the operations of them for the most part concur: for a fiery sword in cutting, burneth, and in burning, cutteth: and we may say of the whole that this fiery thing is a sharp piercing Sword, and that this sharp piercing Sword is a fie∣ry thing: even so in the union of the two natures of Christ, there is a communication of properties from one of them to the other, as shall be declared, if the Lord permit: on∣ly 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.

The fourth is of one man having two qualities, or accidental natures: as a man that is

both a Physitian and a Divine; he is but one person, and yet there are two natures con∣curring and meeting in that same one Person; so we may rightly say of such a one, this Physitian is a Divine, and this Divine is a Physitian; this Physitian is happy in saving souls, and this Divine is careful in curing bodies: even so is Christ both God and Man, and yet but one Christ; and in that one Christ, according to the several natures, are de∣nominations 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 deffect, in that the different natures are accidental, and not essential or substan∣tial.

The fifth and last, is of the Branch and Tree into which it is engraffed; as suppose a Vine-branch and an Olive-tree: now as this Olive-tree is but one, but hath two diffe∣rent 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 adjoyned to the other: even so Christ is one, but he hath two different natures, and in them he per∣forms the different actions pertaining to either of them: and yet between the diffe∣rent natures (the Divine and Humane 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 humane 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 O∣lives, and this Olive-tree bears 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 it self, and losing it after, then it is drawn in∣to the unity of the subsistence of that Tree into which it is implanted; but it is other∣wise with the humane 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.

5. For the person assuming, and the nature assumed, and for the reason of this way; we say, 1. That the person assuming was a Divine person; it was not the Divine nature that assumed an humane person, but the Divine person that assumed an humane nature; and that of the three Divine persons, it was neither 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, 1. He might undertake the me∣diation between God and us. 2. He might better preserve the integrity of the blessed Trinity in the Godhead. 3. He might higher advance man-kind by means of that relation which the second person, the Mediator did bear unto his Father: for this very end, saith the Apostle, God sent his own Son made of a woman,* 1.9 that we 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,* 1.10 he was Gods Son by nature, and we are his Sons by Grace; he was in a peculiar manner the first born among many Brethren: and in him, and for him, the rest of the Bre∣thren by grace of Adoption are accounted as first-born, Heb. 12.23.* 1.11

2. The nature assumed was the seed of Abraham: for verily he took not on him the nature of Angels, but he took on him the seed of Abraham:* 1.12 elsewhere the Apostle calls it the seed of David: He is made the seed of David according to the Flesh: and else∣where he is called the seed of the Woman: I will put enmity between thee and the Woman, and between thy seed and her seed: and when the fulness of time was come, God sent forth his son made of a woman: 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 was the Bride-Chamber, wherein the holy Ghost did knit that indissoluble knot betwixt our humane Nature and his Deity: the Son of God assuming into the unity of his person that which before he was not, even our humane Nature. O with what astonishment may we behold our dust and ashes assumed into the unity of Gods own Person!

3. 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 joyn it self to a perfect person of the Son of man? I answer.

1. Because then there could not have been a personal union of both natures, and so Christ had not been a perfect Mediator.

2. Because then the work of each of the Natures of Christ could not have been count∣ed 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 me∣rit, as being the Obedience of God; and thereupon God is said to have purchased the Church with his own Blood.

* 1.133. Because if the Person of the Son of God had been joyned 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 humane Na∣ture was assumed into the unity of the second person; for if the fulness of the Godhead should have dwelt in any humane Person; there should then have been a fourth Person necessarily added unto the Godhead; and if any of the three Persons besides the se∣cond, had been born of a Woman, there should then have been two Sons in the Trini∣ty; whereas now the Son of God, and the Son of Man, being but one Person, he is con∣sequently but one Son; and so no alteration at all made in the relations of the Persons 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 Per∣son; that of the Trinity is indeed the greatest, and this of the Incarnation, is like unto it; they both far exceed mans capacity; for his way is in the Sea, and his path in the great waters,* 1.14 and his footsteps are not known.

2. For the effects and Benefits of this Hypostatical Union; they are either in respect of Christ, or in respect of Christians.

1. Those in respect of Christ, are, 1. An exemption of all sin. 2. A Collation of all Graces. 3. A Communication of all the properties,

1. We find that although Christ appeared as a sinner, and that he was numbred among the wicked or with the Transgressors. Isa. 53.12.* 1.15 Yet in very Deed and Truth he did no sin, neither was any guile found in his mouth, 1 Pet. 2.22.* 1.16 The Apostle tells us, he was holy, harmless, undefiled, and separate from Sinners: 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.

2. The Graces collated unto the humanity of Christ by reason of his union, are ve∣ry many: I shall instance in some: As, —

1. That the Manhood hath its subsistence in the second Person of the Trinity, where∣of it self (as of it self) is destitute.

2. That the Manhood is a peculiar Temple for the Deity of Christ to dwell in: it is the place wherein the Godhead shews it self more manifestly and more Gloriously than in any other Creature whatsoever: it is true, that by his providence he shews himself in all his Creatures, and by his Grace in his Saints: but he is only most Gloriously, eter∣nally, according to the fulness of his Deity, and by an Hypostatical Union in the huma∣nity of Jesus Christ, in him dwelleth all the fulness of the Godhead bodily: Some are of opi∣nion that as now in this Life,* 1.17 No man cometh unto God but by Christ; so hereafter in the next life, no man shall see God, but in the face of Jesus Christ.

3. That in the Manhood is 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 for ever.

4. That the Manhood of Christ, according to its measure, is a partner with the God∣head in the work of Redemption and Mediation: as he is Immanuel in respect of his per∣son, so he is Immanuel 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 Bre∣thren,* 1.18 and say to them, I ascend unto my Father and your Father, and to my God and your God. 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.

5. That the Manhood of Christ, together with the Godhead, is adored and wor∣shipped 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 meerly a Creature; but that we adore the person of Christ which consisteth of the Manhood and of the Godhead.

6. 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 any ways capable of. I know it is said that Jesus increased in Wisdom, and Stature, and in favour with God and Man;* 1.19 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 it with him out of the womb) but in respect of the act and use of it, or in respect of his experimental knowledg, so he increased, and not otherwise. Never was there any but Christ, whose Graces were no way stinted, and that was ab∣solutely full of Grace: Divines tell us of a double Grace in Christ; the one of union, and that 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, no bounds, no stint, but includeth in it self 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,* 1.20 and of his fulness we receive Grace for Grace.

3. For the Communication of the Properties. It is a kind, of phrase of speech pe∣culiar to the Scriptures, when the properties of either Nature of Christ considered sin∣gly and apart, are attributed to the person of Christ, from which soever of the natures they be denominated. For the understanding of this, observe, 1. That words are ei∣ther abstractive or concretive; the former speaks the Nature of things, the latter speaks the person that hath that nature; as the God-Head and God; the Man Hood and Man; Holiness and Holy. 2. Observe that abstractive Words noting precisely the distinct Natures, cannot be affirmed one of the other; we cannot say, the God head suffered, or the Man-hood created; but we may truly say, that God suffered, and man created; because the person which these concretive words imply, is one: and all actions, pas∣sions, and qualities agree really to the person, though in respect somtimes of one na∣ture, and sometimes of another: thus God purchased the Church with his own blood:* 1.21 not that the God-head shed blood, but the person which was God: and thus the Son of man talking with Nicodemus, is said to be in Heaven; not that the Man-hood 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 God-head, but in respect of his person; or in respect of the humane 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, Omni∣present, yet not simply in respect of its Man-hood, 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 humane nature: but on the contrary, we may not say, that the God-head of Christ was born of a Virgin, or suffered, or was crucified: nor may we say, that the Manhood of Christ is Almighty, Omniscient, Omni∣present; because the Godhead and Manhood are abstract words (i.e.) such words as note to us the two natures of Christ, the one divine, the other humane, 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 Zan∣chius* 1.22) whether Christs 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 subsistence, 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 dissen∣ting

Brethren: Ʋnto their Assembly mine honour be thou united.

2. The Effects or benefits of this hypostatical union in respect of Christians, are their spiritual union and communion with God and Christ.

1. 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 spiritu∣al or mystical union; in the personal union, it pleased God to assume and unite our hu∣mane Nature to the Diety; 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 conjoyned to the Body and Soul of Christ;* 1.23 so that we are members of the Body of Christ, and of the Flesh of Christ, and of the Bones of Christ; and as this conjunction is immediately made with his humane nature;* 1.24 so thereby we are also united to the divine nature; yea, the person of the Be∣liever is indissolubly united to the Glorious person of the Son God.

Now concerning this union, for our better understanding, observe these four things.

1. It is a most real union; it is not a meer notional and intellectual union, that con∣sists 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 evi∣dence, 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 sences, 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.

2. It is a very near union: You will say, how near? If an Angel were to speak to you, he cannot satisfie 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 alledged concerning the combination of any one thing with ano∣ther: that, and much more may be said of our union with Jesus Christ. To give instance out of the Scripture: see what one stick is to another being glewed together: see what one friend is to another, as Jonathan and David, who were said to be woven and knit each one to other: see how near the father and the child are: how near the husband and the wife are:* 1.25 see what union is between the Branches and the Vine, the members and the head; nay, one thing more; see what the 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 (saith Paul) but Christ liveth in me:* 1.26 q. d. as the soul is to the body of a natural man, that acts and en∣livens it naturally, so is Jesus Christ to my soul and body. O there is a marvellous near∣ness in this mystical union.

3. It is a total union; (i.e.) whole Christ is united to the whole believer, soul and bo∣dy. If thou art united to Christ, thou hast all Christ: thou art one with him in his na∣ture, 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 sins, 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 his: whole Christ from top to toe is mine, and all that I am, have, or can do, for evermore is his.

4. It is an inseparable union, it can never be broken. I will make (saith God) an everlasting Covenant with them,* 1.27 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. 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 alass, I turn every day towards sin and Satan! Nay, saith God, I will put my fear in their 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:* 1.28 Who shall separate us from the love of God in Christ? shall tribulation,

Distress, Famine, Nakedness, Peril or Sword? 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 this union.

2. There is a spiritual communion with God in Christ. Both these are the effects of Christs personal 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 Sin, Holiness, Peace of Conscience, but unto the person of the Son of God himself: and then secondly, comes this commu∣nication 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, Pro∣phets 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 Apollo, or Cephas, or the World, &c.—

Hitherto have we took a view of Christ in his Mothers Womb;* 1.29 and O what marvails there! Did ever womb carry such a 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.

Notes

• * 1.1

  1 Pet. 1.12.
• * 1.2

  Isa. 33.14.
• * 1.3

  Acts. 7.28.
• * 1.4

  Mat. 16.13, 16.
• * 1.5

  Rom. 1.3, 4.
• * 1.6

  Psal. 2.7.
• * 1.7

  Col. 2.9.
• * 1.8

  Justin Martyr de recta confes. de Coessent. Trinit.
• * 1.9

  Gal. 4.4.5, 6.
• * 1.10

  Rom. 8.29. Exod. 4.22, 23
• * 1.11

  Heb. 2.16.
• * 1.12

  Rom. 1.3. Gen. 3.15. Gal. 4.4.
• * 1.13

  Acts. 20.28.
• * 1.14

  Psal. 77.19.
• * 1.15

  Isa. 53.12.
• * 1.16

  1 Pet. 2.22. Heb. 7.36.
• * 1.17

  Col. 2.9.
• * 1.18

  John. 20 17.
• * 1.19

  Luk. 2.52.
• * 1.20

  John. 1.16.
• * 1.21

  Acts. 20.28 John. 3.13.
• * 1.22

  Zanchius in judicio de dissi∣dio caenae Do∣minicae
• * 1.23

  Eph. 5.30.
• * 1.24

  2 Pet. 1.4.
• * 1.25

  1 Cor. 6, 17. 1 Sam. 18.1. Isa. 62.5.
• * 1.26

  John. 15.5. 1 Cor. 12 12. Gal. 2.20.
• * 1.27

  Jer. 32.40.
• * 1.28

  Rom. 8.5.
• * 1.29

  1 Cor. 3, 21.23