A Golden Chain, Chapter 16 – Chapter 17
CHAP. 16. Of the Vnion of the two natures in Christ.
NOwe followeth the Vnion of the two natures in Christ, which especially concerneth his Mediation, for by it his humanity did suffer death vponupon the crosse in such sort, as he could neither be ouercome, nor perpetually ouerwhelmed by it. Three things belong to this vniting of Natures.
I. Conception, by which his humaine nature was by the wonderfull power and operation of God, both immediately, that is, without mans help, and miraculously framed of the substance of the Virgin Marie. Luke 1.35. The holy Ghost shall come vponupon thee, & the power of the most high shall ouershadow thee. The holy Ghost cannot be said to be the father of Christ, because he did minister no matter to the making of the humanitie, but did onelyonly fashion and frame it of the substance of the Virgin Marie.
II. Sanctification, whereby the same humane nature was purified, that is, altogether seuered by the power of the holy ghost, from the least staine of sin, to the end that it might be holy & be made fit to die for others. Luk. 1.35. That holy thing which shall be borne of thee shall be called the Sonne of God. 1. Pet. 3.18. Christ hath once suffered for sinnes, the iust for the vniust. 1. Pet. 2.22. Who did not sinne, neither was there guile found in his mouth.
III. Assumption, whereby the Word, that is, the second person in Trinity, tooke vponupon him flesh, and the seed of Abraham, namely that his humaine Nature, to the end that it beeing destitute of a proper and personal subsistēce, might in the person of the Word obtaine it: subsisting, and, as it were, beeing supported of the Word for euer. Iohn 1.14. That Word was made flesh. Heb. 2.16. Hee tooke not vponupon him the nature of Angels, but the seede of Abraham.
In the assumption, we hauehave three things to consider: I. The difference of the two natures in Christ. For the diuine nature, as it is limited to the person of the Sonne is perfect and actually subsisting in it selfe: the other not. II. The manner of vnion. The person of the Sonne did by assuming the humane Nature, create it, & by creating, assume it. III. The product of the Vniō. Whole Christ, God and man, was not made a newe person of the two natures, as of partes compounding a new thing; but remained still the same person. Nowe whereas the ancient Fathers tearmed Christ a compound person, wee must vnderstand them not properly, but by proportion. For as the parts are vnited in the whole, so these two natures doe concurre togither in one person, which is the Sonne of God.
By this we may see, that Christ is one onelyonly Sonne of God, not two: yet in two respects is he one. As he is the eternall Word, hee is by nature the Son of the Father. As he is man, the same Sonne also, yet not by nature or by adoption, but only by personal vnion. Luk. 1.35. Matth. 3.17. This is my beloued Son, &c.
The phrase in Scripture agreeing to this Vnion, is the communion of properties, concerning which, obserue two rules.
I. Of those things, which are spoken or attributed to Christ, some are only vnderstood of his diuine nature. As that Ioh. 8.58. Before Abraham was, I am. And that Coloss. 1.15. Who is the image of the inuisible God, the first borne of eueryevery creature. Some againe agree only to his humanitie, as borne, suffered, dead, buried, &c. Luk. 2.52. And Iesus increased in wisdome and stature, and in fauour with God and man. Lastly, other things are vnderstood, only of both natures vnited togither. As Matth. 17.5. This is my beloued Son, in whome onelyonly I am well pleased, heare him. Eph. 1.22. He hath made subiect all things vnderunder his feete, and hath appointed him ouer all things to be the head to the Church.
II. Some things are spoken of Christ, as he is God, which must be interpreted according to his humane nature. Act. 20.28. To feed the Church of God, that is, Christ, which he (according to his manhood) hath purchased with his own blood. 1. Cor. 2.8. If they had knowne this, they would neuer hauehave crucified the Lord of glory. Contrarily, some things are mentioned of Christ, as he is man, which onelyonly are vnderstood of his diuine nature. Ioh. 3.13. No man ascended vp to heauen, but he that hath descended from heauen, the sonne of man which is in heauen. This is spoken of his manhood, whereas we must vnderstand, that onelyonly his Deitie came downe from heauen. Ioh. 6.62. What if ye should see the sonne of man, (vz. Christs humane nature) ascend vp, where hee (vz. his Deitie) was before.
Lastlie, by reason of this Vnion, Christ, as he is man, is exalted aboue eueryevery name: yea, he is adored, and hath such a great (though not infinite) measure of gifts, as farre surpasse the gifts of all Saints and Angels. Eph. 1.21. And set him at his right hand in heauenly places …re aboue all principalitie, and power, and might, and domination, and eueryevery name that is named, not in this world onelyonly, but in that also that is to come. Heb. 1.6. When he bringeth his first begotten Sonne into the world, he saith, And let all the Angels of God worship him. Col. 2.3. In whome all the treasures of wisdome and knowledge are hidden. Phil. 2.9, 10. Therefore god exalted him on hie, & gaue him a name aboue all names, that at the name of Iesus eueryevery knee should bow (namely, worship, and be subiect to him) both of things in heauen, and things in earth, and things vnderunder the earth.
CHAP. 17. Of the distinction of both Natures.
THe distinction of both Natures, is that, whereby they, with their properties and effects, remaine, without composition, mingling, or conuersion, distinct. Ioh. 10.17,18. Therefore doth my Father louelove me, because I lay downe my life, that I may take it againe. No man taketh it from me, but: I lay it downe of my selfe. I hauehave power to lay it downe, and hauehave power to take it againe. Ioh. 13.31, 32. Now is the Son of man glorified, & God is glorified in him. If God be glorified in him, God shall also glorifie him in himselfe. Here we may obserue, that there is one will in Christ, as God: another, as man. Matth. 26.39. Not as I will but as thou wilt. This also approoueth that sentence of the Chalcedon Creede. Wee confesse, that one and the same Christ Iesus, both Sonne, Lord, only begottē, is known and preached to be in two natures without confusion, mutation, distinction, or separation.
Lastly, hereby it is manifest, that Christ, when he became that which he was not (namely man) continued still that which he was (very God.)