Chapter 16. Of the Union of the Two Natures in Christ.
A GOLDEN CHAIN
Chapter 16. Of the Union of the Two Natures in Christ.
Now follows the Union of the two natures in Christ, which especially concerns his Mediation, for by it his humanity suffered death upon the cross in such a way that he could neither be overcome, nor perpetually overwhelmed by it. Three things belong to this uniting of Natures.
1. Conception, by which his human nature was, by the wonderful power and operation of God, both immediately (that is, without man's help) and miraculously framed of the substance of the Virgin
Mary. Luk 1.35, The Holy Ghost shall come upon you, and the power of the Most High shall overshadow you.
The Holy Ghost cannot be said to be the father of Christ, because He ministered no matter to the making of the humanity, but only fashioned and framed it to the substance of the Virgin Mary.
2. Sanctification, by which the same human nature was purified; that is, altogether severed by the power of the Holy Ghost, from the least stain of sin, to the end that it might be holy and be made fit to die for others.
Luk 1.35, That holy thing which shall be born of you shall be called the Son of God. 1Pet 3.18, Christ has once suffered for sins, the just for the unjust. 1Pet 2.22,
Who did not sin, nor was there guile [deceit] found in his mouth.
3. Assumption, by which the Word — that is, the second Person in the Trinity — took upon him flesh, and the seed of Abraham; namely, that his human nature, to the end that, being destitute of a proper and personal subsistence, might obtain it in the person of the Word
— subsisting and, as it were, being supported by the Word forever. Joh 1.14, That Word was made flesh. Heb
2.16, He did not take upon him the nature of Angels, but the seed of Abraham.
WILLIAM PERKINS
In the assumption, we have three things to consider:
I. The difference of the two natures in Christ. For the divine nature, as it is limited to the person of the Son, is perfect and actually subsisting in itself; the other is not.
II. The manner of union. The person of the Son, by assuming the human nature, created it, and by creating, assumed it.
III. The product of the Union. Whole Christ, God and man, was not made a new person of two natures, as of parts compounding a new thing; but he remained still the same Person. Now, whereas the ancient Fathers termed Christ a compound person, we must understand them not properly so, but by proportion. For just as the parts are united in the whole, so these two natures concur together in one Person, which is the Son of God.
By this we may see that Christ is only one Son of God, not two; and yet, he is one in two respects. As he is the eternal Word, he is by nature the Son of the Father. As he is man, and also the same Son, yet this is not by nature or by adoption, but by personal union alone. Luk 1.35; Mat 3.17; This is my beloved Son, etc.
The phrase agreeing with this Union, is the communion of properties,
concerning which, observe two rules.
I. Of those things which are spoken or attributed to Christ, some are only understood of his divine nature, such as that in Joh 8.58, Before Abraham was, I am.
And Col 1.15, Who is the image of the invisible God, the firstborn of every creature. Again, some agree only to his humanity, such as born, suffered, died, buried, etc.
Luk 2.52, And Jesus increased in wisdom and stature, and in favor with God and man. Lastly, other things are understood only of both natures united together, such as Mat 17.5, This is my beloved Son, in whom only I am well pleased; hear him. Eph 1.22, He has made subject all things under his feet, and has appointed him over all things, to be the Head to the Church.
A GOLDEN CHAIN
II. Some things are spoken of Christ as he is God, which must be interpreted according to his human nature. Act
20.28, To feed the Church of God, that is, Christ, which he (according to his manhood) has purchased with his own blood. 1Cor 2.8, If they had known this, they would never have crucified the Lord of glory. Contrarily, some things are mentioned of Christ, as he is man, which are only understood of his divine nature. Joh 3.13, No man ascended up to heaven, but he that has descended from heaven, the son of man which is in heaven.
This is spoken of his manhood, whereas we must understand that only his Deity came down from heaven.
Joh 6.62, What if you should see the son of man (i.e., Christ's human nature) ascend up, where he (i.e., his
Deity) was before?
Lastly, by reason of this Union, Christ, as he is man, is exalted above every name. Indeed, he is adored and has such a great (though not infinite) measure of gifts, as far surpass the gifts of all Saints and Angels. Eph
1.20-21, And set him at His right hand in heavenly places, far above all principalities, and power, and might, and domination, and every name that is named, not in this world only, but that also which is to come.
Heb 1.6, When He brings his first begotten Son into the world, he says, 'And let all the Angels of God worship him.' Col 2.3, In whom all the treasures of wisdom and knowledge are hidden. Phi 2.9-10, Therefore, God exalted him on high and gave him a name above all names, that at the name of Jesus, every knee should bow (namely, worship and be subject to him) both of things in heaven, and things on earth, and things under the earth.