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body; wherefore when he came into the world he said, “sacrifice and offering thou wouldst not, but a body hast thou prepared me." Secondly. Christ had a human reasonable soul ; “ my soul is heavy unto death,” saith Christ: and again “ Father into thy hands I commit my spirit.Surely saith Nazianzen,

“ either he had a soul, or he will never save a soul.” Thirdly. Christ had all the properties which belong either to the soul or body of man. Nay, more than this, Christ had all the infirmities of our nature; as cold and heat, hunger and thirst, weariness weakness and pain. But why was it requisite that our Saviour should be man ? swer, First, because he must suffer and die for our sins, which the Godhead could not do. Secondly, Because our Saviour must perform obedience to the law. Thirdly, because he must satisfy the justice of God, in the same nature that had offended. Fourthly, that by this means we might have free access to the throne of grace, and night find help in our necessities; having such an high priest as was in all things tempted like unto us. Heb. iv. 15.

A real distinction between these two natures is evident--first, in regard to essence and properties, the Godhead is most wise, just, and omnipotent; yea, is wisdom, justice, and omnipotency itself : and so is not the manhood, neither can it be. 2d, They have distinct wills: “ Not my will but thine be done,” plainly distinguishing the will of the creature from that of the Creator. 3d. The very actions in the work of redemption are inseparable, and yet distinguishable ; " I lay down my life and take it up again.” To lay it down was the action of man, but to take it up was the action of God. In these respects we say, each nature remains in itself entire, without any conversion, commixion, or confusion. There is no conversion of one into the other, as when he changed the water into wine. No composition of both; no abolition of either; nor any confusion. It is easy to trace this distinction of the 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 man was, 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 man was, and this speaks him to be God. 3. He was crucified, 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 fast to judge both the quick and the dead, and so he is God.




The union of the two natures in Christ, is that great wonder of which we must now speak as we are able. But alas, hrow shall we speak of this union, and not be confounded! 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 give place to this. Neither the creation of all things; nor the restoration of all things to their perfect being, I mean, neither the first, nor the last work of God in this world, (though most admirable) can be compared with this,—this union of the two natures in Christ, which is the highest exertion of Divine wisdom, goodness, power, and glory.

In the explication of this union, I shall notice first, the union itself; and secondly, the effects an benefits of it.

In the union itself I shall discuss, First, Wherein this union consists. Secondly, The scriptural texts which confirm this union. Thirdly, The person assuming, and the nature assumed : and of these as briefly as I may.

I. This union consists in the dependance of the human nature on the Word; and in that communication of the person, or substance of the Word, with the nature that is assumed; so that it is a union by which both natures constitute one person in Christ.

II. From the many scriptural texts that confirm this union, I shall only cite these. When Christ asked his Apostles, “whom do men say that I the son of man am ?" Simon 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, concentre in Christ. As the soul and body make but one man, so the Son of God and the Son of Man make but one Christ “ Thou art Christ" said Peter, “ the Son of the living God.”

So Paul speaking of Jesus Christ the Son of God; 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, according to the Spirit.” First. He was “ made of the seed of David.” Of the substance of the virgin who was one of David's posterity. Secondly, “ Declared to be the Son of God.The words in the original signify a declaration by a solemn sentence or definitive judgment. “ I will declare the decree, the Lord hath said unto me, thou art my son.” That which I point at, is this; that he is the Son of David, in respect of his manhood; and that he is the Son of God, in respect of his Godhead. Here are the two natures; but in the words before us, these two natures make but one Son, Jesus Christ our Lord; and in the very words themselves, he is declared to be the Son of God. He doth not say “ sons as of two, but "his Son ” Jesus Christ, first before, and then after; to show unto us, that as before his making, so after his making, he is still but one Son, or one person of the two distinct natures subsisting.

To the same purpose is the text,“ in him dwelleth all the fulness of the Godhead bodily.” The union of the divine nature with the human in the unity of his person. The Godhead“ dwelleth” in Christ, as the soul in the body. It dwelleth in him “ bodily,” (Gr. “ substantially”) not seemingly, but really: not figuratively, and in a shadow, as he dwelt 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 his saints above; but essentially, substantially, personally: the human nature, being assumed into union with the

person of the word. Observe the passages.

He in whom

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