some saying with Martin, That he is God, but not man: and others with Arius, That he is man, but not God; I shall therefore confirm this truth of the two natures of Christ against the adversaries of both sides. And, 1. That Christ is true God, both apparent scriptures, and unanswerable reasons drawn from scriptures do plainly evince. And "unto And "Tho 1. The scriptures call him God, "in the beginning was the word, and the word was with God, and the word was God," John 1:1. the Son he saith, Thy throne, O God, is for ever," Heb. 1:8. mas answered and said unto him, My Lord, and my God: and take heed to yourselves, and to all the flock.-To feed the church of God which he hath purchased with his own blood," John 20:28. Acts 20:28. "And hereby perceive we the love of God, because he laid down his life for us,' 1 John 3:16. "And we know that the Son of God is come. This is the true God, and eternal life," 1 John 5:20. And "without controversy great is the mystery of godliness, God was manifested in the flesh," i Tim. 3:16. 2. Unanswerable reasons drawn from scriptures prove him God: thus it appears, 1. From those incommunicable properties of the Deity, which are properly ascribed unto him, he is eternal as he is God, Rev. 1:17. He is infinite as God, Matth. 28:20. He is omniscient as God, Matth. 9:4. He is omnipotent as God, "He that cometh from above, is above all," John 3:31. "He is able to subdue all things unto himself," Phil. 3:21. "He hath the keys of hell and death," Rev. 1:18. 2. From these relations he hath with God, as to be the only begotten Son of God, John 1:18. The image of the Father, 2 Cor. 4:4. Col. 1:15. 3. From these acts ascribed to him, which are only agreeable to the divine nature, as to be the Author of our election, John 13:18. To know the secrets of our hearts, Matth. 9:4. To hear the prayers of his people, John 14:14. To judge the quick and dead, John 5:22. And thus he creates as God, John 1:4. He commands as God, Matth. 8:26. He forgives as God, Matth. 9:6. He sanctifies as God, John 1:12. He glorifies as God, John 10:28. 4. From all those acknowledgments given to him by the saints, which are only proper unto God; and thus he is believed on as God, John 3:18. He is loved as God, 1 Cor. 16:22. He is obeyed as God, Matth. 17:5. He is prayed to as God, Acts 7:59. He is praised as God, Rev. 5:13. He is adored as God, Heb. 1:6. Phil. 2:10. Surely all these are strong demonstrations, and prove clearly enough that Jesus Christ is God. But why was it requisite that our Saviour should be God? I answer, 1. Because none can save souls, nor satisfy for sin but God alone: "There is none," (saith the psalmist, Psal. 49:7.15.) "that can by any means redeem his brother, or give God a ransom for him.-But God will redeem my soul from the power of hell." 2. Because the satisfaction which is made for sin, must be infinitely meritorious: an infinite wrath cannot be appeased, but by an infinite merit; and hence our Saviour must needs be God, to the end that his obedience and sufferings might be of infinite price and worth. 3. Because the burden of God's wrath cannot be endured and run through by a finite creature: Christ therefore must needs be God, that he might abide the burden, and sustain the manhood by his divine power. 4. Because the enemies of our salvation were too strong for us! how could any creature overcome Satan, death, hell, damnation? Ah! this required the power of God: there is none but God that could destroy "him that had the power of death, that is the devil.” 2. As Christ is God, so he is true man, he was born as man, and bred as man, and fed as man, and slept as man, and wept as man, and sorrowed as man, and suffered as man, and died as man; and therefore he is man. But more particularly, 1. Christ had a human body; "Wherefore when he came into the world, he said, sacrifice and offerings thou wouldst not, but a body hast thou prepared for me," Heb. 10:5. and when the apostles thought they had seen a phantasm, or a spirit, he said unto them, "handle me and see, because a spirit hath not flesh and bones, as you see me have,” Luke 24:39. here is a truth clear as the sun, and yet, O wonder! some in our times, (as Cochlaeus witnesseth) do now avouch, That he had an imaginary body, an ærial body, a phantasm, only in show, and no true body. 2. Christ had a human reasonable soul, "My soul is heavy unto death," said Christ, Matth. 26:38. And, again," Father, into thy hands I commend my Spirit," Luke 23:46. Surely, (saith Nazianzen) " either he had a soul, or he will not save a soul." The Arians opposed this, saying, "Christ had no human soul, but only a living flesh;" because the evangelist saith," that the word was made flesh," John 1:14. But this is a synechdoche, very usual in scripture, to put the part for the whole, and signifieth as much, as though he had said, "The word was made man." I know some reasons are rendered why the evangelist saith, "he was made flesh," rather than "he was made man," As, 1. To show what part of Christ was made of his mother; not his Deity, nor his soul, but only his flesh. 2. To express the greatness of God's love, who for our sakes would be contented to be made the vilest thing, flesh, which is compared to grass. "All flesh is grass," Isa. 40:6. 3. To show the greatness of Christ's humility, in that he would be named by the meanest name, and basest part of man; the foul is excellent, but the flesh is base. 4. To give us some confidence of his love and favor towards us, because our flesh, which was the part most corrupted, is now united to the Son of God. 3. Christ had all the properties that belong either to soul or body of a man: nay, more than so, Christ had all the infirmities of our nature, sin only excepted: I say the infirmities of our nature, as cold, and heat, and hunger, and thirst, and weariness, and weakness, and pain, and the like; but I cannot say that Christ took upon him all our personal infirmities: infirmities are either natural, common to all men, or personal, and proper to some men, as to be born lame, blind, diseased: as to be affected with melancholy, infirmity, deformity; how many deformed creatures have we amongst us? Christ was not thus, his body was framed by the Holy Ghost of the purest virgin's blood, and therefore I question not, it was proportioned in a most equal symmetry and correspondency of parts, He "was fairer than the sons of men," his countenance carried in it, “An hidden veiled star,-like brightness, (saith Jerome) which being but a little revealed, it so ravished his disciples' hearts, That, at the first sight thereof they left all, and followed him: and it so astonished his enemies, that they stumbled and fell to the ground." So then he had not our personal infirmities, but only our natural, and good reason, for indeed he took not upon him a human person, but only a human nature united to the person of his Godhead. But why was it requisite, that our Saviour should be man? I answer, 1. Because our Saviour must suffer, and die for our sins, which the Godhead could not do. 2. Because our Saviour must perform obedience to the law, which was not agreeable to the lawgiver; the Godhead certainly is free from all manner of subjection. 3. Because our Saviour must satisfy the justice of God in the same nature wherein it was offended, “ For, since by man came death, by man came also the resurrection of the dead," CHAP. I. LOOKING UNTO JESUS. I Cor. 15:21. 4. Because "by this means we might have free access to the throne of grace, and might find help in our necessities, having such an high priest, as was in all things tempted like unto us, and was acquainted with our infirmities in his own person," Heb. 4:15. and 5:2. SECT. IV. Of the Distinction of the two Natures of Christ. 4. 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 manbood, neither can it be. 3. They have distinct wills, "not my will, but thy will be done, O Father," Luke 22:42. 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 10:18. 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, 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. 2. 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. 3. 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, 1. 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. 2. He was baptized in Jordan, as being a man; but the Holy Ghost from heaven descended upon him, as being a God. 3. He is tempted of Satan, as being a man, but he overcame Satan, and dispossessed devils, as being a God. 4. 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, 5. He slept in the even the water of life to the thirsty, as being a God. 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. 6. 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. 7. He was sorrowful and sad, he wept, and he prayed as being a man; but he comforts the sorrowful, and 8. He was whipped, heareth the prayers of all his saints, as being a God. and rent, and torn, and crucified as being a man; but he rent the vail of ven, 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, &c. "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 armor is an armed man, or a man wearing his own garments, is no more naked but a clothed man; and yet the armor 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 hu manity. Thus much for the distinction of his two natures. SECTION V. Of the Union of the two Natures of Christ in one and the same Person. 5. THE union of the 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 of 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 be 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 any thing may be said highest in that which 1s 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? Chris-tians, if you would needs put it to the question, How that wonderful connexion 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," 1 Pet. 1:12. 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," Isaiah 33:14. Yet what doth hinder but we may stand aloof off, and wonder at it? This is our place of nắc dry, 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 aûmire, and adore, and express our love and thankfulness unto God. For the untying of this knot, I cannot but wonder what a world of ques tions 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 human nature was united to the Word by way of accident?-4. Whether the union of the divine and human nature be some thing created? -5. Whether the union of the Word incarnat ebe the same with assump. tion?-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 created nature?-9. Whether a divine person could assume the nature human?-10. Whether more persons divine could assume one nature human?—11. Whether it was more convenient, that the person of the Son should assume human nature than any other of the persons in the Godhead?-12. Whether the human 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 hu man 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 intellects?-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 human 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 volumes, but I shall leave them all to te 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, 1. Of the sorts of union, and of what sort this is. 2. Of the very thing itself wherein this union consists. 3. Of the scriptual texts that confirm this union. 4. Of the similitudes that hold forth 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, essential and integral. But I shall pass these by, and speak only of their sorts. 1. When one of the things united is turned into the other, as when a drop of water into a vessel of wine. 2. When both the things united are changed in nature and essence, as when the elements are united to make mixed or compounded bodies. 3. 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. 4. 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 substance of the other: so the branch of a tree being put into the stock of a ter ue, it is dia in 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 |