The Happiness of Enjoying and Use of Christ, Part 1 · Chapter 11

The Happiness of Enjoying and Use of Christ · Part 1 · Chapter 11

p. 115CHAP. XI. Declaring the inſeparable union of Chriſt's two natures in one perſon.

THE third thing in theſe words is an act, dwelleth; an act of permanencie and duration, expreſſing the inſeparable union between the two natures of Chriſt in one perſon, the divine dwelling in the humane; ManiiIoh. 6.56. 1 Ioh. 4.16John 6:561 John 4:16 dwells in Chriſt and God by p. 116faith as by an inſtrument, by love as by a witneſſe of his ſocietie and communion with God and Jeſus Chriſt. God and Chriſt dwell in men by grace and heavenly effects, regenerating the hearts of men, enlivening the ſoules of men, graciouſly reigning and ruling within them, plentifully miniſtring all ſpirituall and heavenly gifts unto them:kkRev. 7.15.Rev 7:15 Hee that ſitteth on the throne (ſaith Saint John) ſhall dwell among them; they ſhall enjoy his grace and favour here, and his glory hereafter. The God-head dwells in the humane nature of Chriſt by perſonall and perpetuall union of both natures; and this is the dwelling here ſpoken of: Whence wee ſee, that

Doctr. Chriſt is God and man in one perſon by an inſeparable union. The pillar which conducted Iſrael, was a fire and a cloud, yet both but one Pillar: Chriſt the great conductor and guide of Gods Iſrael, is God and likewiſe man, yet in both but one perſon, therefore calledllIſa. 7.14.Isa 7:14 Immanuel, God with us, or, God made fleſh; noting the union of his two natures in one perſon, and his office of mediation between God and Man, being the authour of p. 117ſalvation both temporall and eternall to the ſoule and body of man. The Temple was a type of Chriſt, ſtone without, and gold within: Chriſt was fleſh without, according to his humane nature; full of reſplendent glory, and divine majeſtie within, in reſpect of his divine nature. In the Temple the glory of God appeared, the Temple was filled with it: in the fleſh of Chriſt the God-head inhabiteth, moſt gloriouſly repleniſhing it; The mmIohn 1.14.John 1:14Word (ſayth Saint John) was made fleſh, and dwelt among us, and wee beheld his glory, as the glory of the onelyonly begotten of the Father, full of grace and truth. The Word was made fleſh, not by bare and naked inhabitation in the fleſh, preſence with the fleſh, affection to the fleſh, or grace and dignity conferred on the fleſh, nor by converſion of the word into fleſh, or commixture of the Word with the fleſh; but by the aſſumption of our fleſh into the unitie of his perſon, the hypoſtaſis or ſubſiſtence of the Sonne, being made the hypoſtaſis or ſubſiſtence of the fleſh aſſumed, the fleſh ſubſiſting in the perſon of the Word. The Apoſtle makes mention of the Sonne thus, ſpeaking to the Father,nnHeb. 10.5.Heb 10:5 Sacrifice and p. 118offering thou wouldſt not, but a body haſt thou fitted me, by incarnation, by uniting it to my perſon: and this union is not a union of two perſons in one Chriſt, but of two natures in one perſon; the ſubſiſtence of the word is ſo communicated to the fleſh, that the Word and fleſh are one perſon, the naturall properties and operations of both natures remaining diſtinct and without confuſion: the divine and humane nature are both united, the humane nature is aſſumed, the divine nature is the aſſument; not the perſon but the nature of man, not man but the humanitie is taken by Chriſt into the unitie of his perſon; otherwiſe hee ſhould not bee one but two perſons, not one but two Chriſts: The Scripture therefore calles him Davids ooMat. 22.45.Matt 22:45Sonne, and Davids Lord, becauſe hee is both God and Man in one perſon: And this union is without mutation of the divine Perſon, without diviſion, confuſion, or ſeparation of the natures; the union is everlaſtingly permanent. Of this Chriſts appearing to the Fathers of old in the ſhape of man, were Praeludiums & Symbols: and this was alſo typified by the Tabernacle of Moſes in the Deſert, that being a p. 119type of Chriſts aſſuming our fleſh, and dwelling amongſt us as in a Tabernacle. The Tabernacle was a teſtimony of Gods preſence with his people:ppLuk 1.18, 78, 79.Luke 1:18Luke 1:78Luke 1:79 God by his Sonne made fleſh, doth teſtifie himſelfe to bee graciouſly preſent with us. The people came to the Tabernacle to worſhip, invocate and offer their Sacrifice unto God: God will not bee invocated and adored by man, but in and through Chriſt manifeſted in the fleſh of man.

And it was neceſſary that Chriſt ſhould be God and Man in one perſon:2 Grounds hereof.

In regard of the exaltation of the humane nature of Chriſt above all creatures, all Men and Angels:1. Chriſts exaltation. Saints and Angels are one with God and Chriſt by gracious qualities, conſent of will and opinion, and myſticall conjunction; the humane nature of Chriſt is one with his divine perſon by a more tranſcendent, eminent, and immediate conjunction, being aſſumed into the unity of his perſon. Ioſeph was exalted above his brethren, above all the Nobles in the Court of Pharaoh: Chriſt, even according to the fleſh, is exalted above all men, yea, above all the Angels, the choyceſt Nobles, of him p. 120that is the King of kings. From this perſonall union, is derived an incomprehenſible communication of all divine and heavenly gifts to the humane nature of Chriſt, an unction above qqPſ. 45 7.Ps 45:7all his fellowes; like that of Ioſeph to Benjamin, five times as good, many degrees more excellent then that which is beſtowed on his brethren, whether Angels or Men, the Spirit being given unto himrrIoh. 3.34John 3:34 above meaſure, having all heavenly fulneſſe, like the fulneſſe of light in the Sunne, or waters in the Sea. From this union the humane nature obtaines the honour of adoration; yet not of the fleſh as fleſh, but of the God-head in the fleſh, the God-head and the manhood making but one perſon in the Sonne; and hee is ſaid to bee ſet downe at the right hand of God, being made ſo ſſHeb. 1.4.Heb 1:4much better then the Angels as hee hath by inheritance obtained a more excellent name then they; the Angels being ſervants, Chriſt a Sonne, both by eternall generation, and hypoſtaticall union.

2. Mans ſalvation.In regard of mans ſalvation. Such was mans neceſſitie of Chriſts incarnation, of his aſſuming mans fleſh into the unity of his perſon, that hee could not bee ſaved p. 121but by ſuch a Redeemer as was both God and Man in one perſon. Firſt, the Majeſty of God, the poverty and indigencie of man, the greatneſſe of the evill to bee removed, and the greatneſſe of the good to bee reſtored, required that mans Redeemer ſhould bee God: Such is the Majeſty of God, that none could interpoſe himſelfe, but hee that is one with the Father; the Angels could not, they themſelves have need of a mediator ofttCol. 1.16, 17.Col 1:16Col 1:17 union and confirmation; they themſelves compared with God, are not uuJob 15.15.Job 15:15pure in his ſight, and therefore theywwIſa. 6.2.Isa 6:2 cover their faces: how much leſſe can man doe it, when not one of them isxxRev. 3.10.Rev 3:10 righteous: The evill to be taken away, ſinne and the conſequents of ſinne, the wrath of God, the power of Satan, death temporall and eternall, are a diſeaſe of that difficultie, that none can cure it, a fire of that heat that none can endure it, a burthen of that weight that none can ſtand under it, but hee that is omnipotent: for by whoſe paſſion can the offence of an infinite Majeſtie bee expiated, but by his who is alſo infinite? By whoſe interceſſion can the wrath of God be appeaſed, but by his who is the beſt p. 122beloved Son of God? By whoſe ſtrength can Satan, with all the powers of darkneſſe, bee vanquiſh…d, but by his who is ſtronger then all the Divels? Who can overcome death, but hee that hath the power of death? The good things to bee reſtored, are, perfect righteouſneſſe, adoption, the image of God, the gifts of the Spirit, life eternall, and the like: Now who can make man righteous, but hee that is Righteouſneſſe it ſelfe? Who can make men the ſonnes of God by grace, but hee that is the Sonne of God by nature? Who can reſtore us to the image of God, but hee that is the inviſible image of God? Who can give us the Spirit, but hee from whom the Spirit of God proceedeth? And who can give man eternall life, but hee that is life it ſelfe? And thus it behoved mans redeemer to be God.

Secondly, the Juſtice of God (which as it leaveth not ſinne unpuniſhed, ſo it puniſheth it not but in that nature which hath ſinned) required that hee ſhould bee man: And thus hee that knew yy2 Cor. 5.21.2 Cor 5:21no ſinne, was made ſinne for us, that wee might bee made the righteouſneſſe of God in him. And hee muſt bee God and Man in one perſon, that p. 123hee might bee a middle man betweene God and Man, and doe the thi…gs which were to bee performed withzzHeb. 5.1.Heb 5:1 God, and alſo with men. And thus there was a neceſſitie that the fulneſſe of the Godhead ſhould dwell in the humane nature of Chriſt, and that hee ſhould bee God and man in one perſon.

Doth Chriſt dwell in mans fleſh? Uſe. Hath hee aſſumed mans nature into the unity of his perſon?The honor and exaltation of mans nature. then behold the honour of man, how wondrouſly Chriſt hath exalted the nature of man: Man that by his ſinne hath made himſelfe extremely baſe and ignominious, is exceedingly honoured by Chriſt Jeſus, even above all the reſidue of the creatures: for hee tooke not on him the aaHeb. 2.16.Heb 2:16nature of Angels, but the ſeed of Abraham. Hee often uſed the Angels as his miniſters and inſtruments, but tooke them not into the unity of his perſon: they have indeed a neere and ſweet communion with him, but the nature of man alone hath the prerogative and glory of being one with Chriſt perſonally. Ambroſe ſaith,**Honorem hunc & digni…atem humanae naturae Deus, Dei filius contribuit ut Deus & homo una perſona eſſet. God, the Sonne of God hath given this honour and dignitie to the humane nature, that God and man ſhould bee one perſon. p. 124Great is the honour that comes to man by Chriſts incarnation; it is onelyonly the Lord Jeſus that makes man honourable and glorious: the Sunne is the glory of the world, the head is the glory of the body, the crowne is the glory of the King, the flower is the glory of the garden,bbProv. 17 6.Prov 17:6 Childrens children (ſaith Solomon) are the crowne of old men, and the glory of children are their fathers: but when all is done, the glory of a Chriſtian is Chriſt Jeſus; hee that commeth neereſt unto Chriſt, and is moſt entirely united to him, is of all perſons the moſt honourable and glorious. Theſe are a cc1 Pet. 2.9.1 Pet 2:9royall Prieſthood, a choſen generation, a peculiar people, called out of darkneſſe into a marvelous light. Women ſuppoſe it a great glory to bee taken into wedlocke by rich men and Nobles, Men repute it a high honour to be received into the favour and fellowſhip of Princes, Servants have high thoughts of their being made companions of their Lords and Maſters; but true glory, full & abiding glory commeth unto man by his being received of Chriſt, by his having union & communion with Chriſt: hee alone is truly honourable and everlaſtingly p. 125noble, that hath Chriſt graciouſly dwelling in him; he hath the honour of a ddIohn 1.12.John 1:12Sonne of God by regeneration and adoption, the honour of aeeIohn 15.15.John 15:15 friend of God for Gods familiar and full imparting of his mind and ſecrets to him, the honour of a ffRom. 8.37.Rom 8:37Conquerour for the victory which Chriſt gives him over the Divell, the world, and his owne corruption; the honour of a ggEpheſ. 5.30.Eph 5:30Spouſe for Chriſts ſpirituall wedlock with him, the honour of an hhRom. 8.17.Rom 8:17heire for his free participation of all the good things of his heavenly Father, and the honour of a iiRev. 1.6.Rev 1:6King for the ſpirituall dominion which hee hath over himſelfe and the world. Were man ſenſible of the honour that comes by the participation of Chriſt Jeſus, hee would never ſo ſtrive for worldly honours, nor entertaine ſuch diſhonourable thoughts of the wayes of Chriſt and his ſervants. The ſtate of that man doth ever at laſt prove moſt diſhonourable and baſe, that thinkes to enoble himſelfe without Chriſt. Joſeph brought his brethren, and preſented them to Pharaoh King of Egypt; hee accepted them, bad them dwell in the kkGen. 47.6.Gen 47:6beſt of the land, and commanded that the men of activity among them ſhould p. 126be rulers over his catell: through Chriſt wee come nigh to the great King of heaven and earth, hee accepts us, hee beſtowes his beſt bleſſings upon us, and makes us ſpirituall rulers over all worldly vanities, and our owne affections. Very great is the honour that God diſpenſeth unto man through Chriſt his Sonne.

Mans care to preſerve his honor.And O how great ſhould the care of man bee that is thus honoured by Chriſt, not to diſhonour himſelfe, by wallowing like a ſwine in the mire and filth of ſinne, by bowing downe to the world as Gideons llIud. 7.Judg 7thouſands to the waters, by enthralling himſelfe to the Divell and his owne luſts, as ſometimes Dalila cut off Sampſons mmIud. 16.Judg 16lockes, and made him a ſlave to the Philiſtines. O man doe not diſhonour that nature of thine, which Chriſt hath ſo honoured, doe not debaſe that which Chriſt hath exalted, doe not unite and joyne thy ſelfe in communion with the Divell, and the dung and droſſe of the world, Chriſt having taken mans nature into the unitie of his perſon, as a pledge of thy future exaltation; doe not bow downe thy ſoule and exalt thy luſt, as Solomon ſometimes ſaw nnEccl. 10.17.Eccl 10:17ſervants on horſe-backe p. 127and Princes walking on foote.

But as Chriſt hath honoured thee,Manner how man muſt preſerve his honour. Non eſt dig…um ut inde exigas honorem unde refugis laborem ſo maintaine thy dignity and ſpirituall glory, by purging thy ſelfe from ſinne, as a living ſpring doth purge it ſelfe from pollution; by contending mightily againſt all the oppoſitions of grace, as a Souldier in the day of battle; by being induſtrious in the works of holineſſe, as hee that labours for great wages: a Chriſtians labour is his honour; by ſhining as the Sunne with light, by being full as the tree with fruit, by abounding as the ſea with waters. As the nature which Chriſt hath aſſumed abides unchangeably united to the perſon of the Sonne; ſoooIoh. 15.7John 15:7 abide with Chriſt, in attendance on his ordinances, in faith in his promiſes, in love to his truth, and in obedience to his precepts: As the aſſumed nature is aſcended from the earth to heaven, ſo raiſe thy thoughts and affectionsppCol. 3.2.Col 3:2 from the things below to the things above; aſcend continually by meditation, by faith, by love and longing to the things which are ſpirituall: As the aſſumed nature hath no ſubſiſtence but in the perſon of the Sonne, ſo have thou no dependance upon any thing but on Chriſt alone; let himqqPſal. 73.15.Ps 73:15 bee all p. 128in all: And as the aſſumed nature is filled with the fulneſſe of the Godhead, ſo labour more and more to bee filled with the fulneſſe of all grace and holineſſe; ſo ſhalt thou maintaine that honour to which Chriſt hath exalted thy nature.