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A Display of Christ - Part V (Of Christ's Wonderful Person)
?And the Word was made
flesh, and dwelt among us.? John, 1:14
We have contemplated the covenant of redemption. It is such as infinitely
exceeds the power of any mere creature to perform. He that undertakes to satisfy
God by obedience for man?s sin, must himself be God; and he that performs such a
perfect obedience, by doing and suffering all that the law required, in our
room, must be man. These two natures must be united in one person, else there
could not be a cooperation of each nature in his mediatorial work. How these
natures are united, in the wonderful person of our Immanuel, is the first part
of the great mystery of godliness: a subject, studied and adored by angels! and
the mystery thereof is wrapped up in the passage before us. Wherein we have,
The Person assuming,
the Word, that is, the second Person or Subsistent in the most glorious
God-head; called the Word, either because he is the scope or principal
matter, both of the prophetical and promissory word; or because he expounds
and reveals the mind and will of God to men, as verse 18: ?The only begotten
Son, which is in the bosom of the Father, he hath declared? or expounded
?him.?
The nature assumed,
flesh, that is, the entire human nature, consisting of a true human soul and
body. For so this word ?sarx? in Rom. 3:20, and the Hebrew word basar,
which answers to it, by a usual metonymy of a part for the whole, is used,
Gen. 6:12. The word flesh, rather than man, is doubtless used here to
enhance the admirable condescension and abasement of Christ implying man?s
vileness, weakness, and opposition to spirit. Hence the whole nature is
denominated by that part, and called flesh.
The assumption itself, he was made; not ?fuit?, he was, (as Socinus would render it, designing thereby to overthrow the existence of Christ?s glorified body now in heaven,) but factus est, he was made, that is, he took or assumed the true human nature into the unity of his Divine person, with all its integral parts and essential properties; and so was made, or became a true and real man, by that assumption. The apostle speaking of the same act, Heb. 2: 16, uses another word, He ?took on him,? or he assumed. And when it is said, he was made flesh, misconceive not, as if there was a mutation of the Godhead into flesh; for this was performed, ?not by changing what he was, but by assuming what he was not,? as Augustine well expresses it. As when the Scripture, in a like expression, says, ? He was made sin,? 2 Cor. 5:21, and made a curse, Gal. 3: 13, the meaning is not, that he was turned into sin, or into a curse; no more may we think here the Godhead was turned into flesh, and lost its own being and nature, because it is said he was made flesh.
This assertion ?that the Word
was made flesh,? is also here strongly confirmed. He ?dwelt among us,? and we
saw his glory. This was no phantasm, but a most real and indubitable thing. For,
he pitched his tent, or tabernacled with us. And we are eye-witnesses of it.
?That which was from the beginning, which we have heard, which we have seen with
our eyes, which we have looked upon, and our hands have handled, of the Word of
life, declare we unto you.? 1 John, 1:1-3. Hence,
Jesus Christ did really assume the true and perfect nature of man, into a
personal union with his Divine nature, and still remains true God, and true man,
in one person for ever.
The proposition contains one of the deepest mysteries of godliness, 1 Tim. 3:16.
A mystery, by which apprehension is dazzled, invention astonished, and all
expression swallowed up. If ever the tongues of angels were desirable to
explicate any word of God, they are so here. The proper use of words is of great
importance in this doctrine. We walk upon the brink of danger. The least tread
awry may ingulf us in the bogs of error. Arius would have been content, if the
council of Nice would but have gratified him in a letter, [to have changed the
meaning of the Greek word for ?of a like substance? for, ?of the same substance]
The Nestorians also desired but a letter, [one letter to be changed in the Greek
wording] These seemed but small and modest requests, but, if granted, had proved
no small prejudice to the truth. I desire therefore the reader would, with
greatest attention of mind, apply himself to these truths. It is a doctrine hard
to understand, and dangerous to mistake. As Prosper has well said, ?It is better
not touch the bottom, than not keep within the circle.? Christ did assume a true
human body; that is plainly asserted, Phil. 2:7, 8, &c. Heb. 2:14, 16. In one
place it is called taking on him the seed of Abraham, and in the text, flesh. He
did also assume a true human soul; this is undeniable by its operations,
passions, and expiration at last, Matt. 26:38, and 27:50. And that both these
natures make but one person, is as evident from Rom. 1:3, 4, Jesus Chris 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 of holiness, by the resurrection from
the dead.? So Rom. 9:5, ?Of whom, as concerning, the flesh, Christ came, who is
over all, God blessed for ever. Amen.? Let us then consider the nature; the
effects; and the reasons or ends of this wonderful union.
I. The nature of this union. The assumption of which I speak, is that
whereby the Second Person in the God-head did take the human nature into a
personal union with himself, by virtue whereof the manhood subsists in the
Second Person, yet without confusion, both making but one person, Immanuel, God
with us.
So that though we truly ascribe a twofold nature to Christ, yet not a double
person; for the human nature of Christ never subsisted separately and
distinctly, by any personal subsistence of its own, as it doth in all other men,
but, from the first moment of conception, subsisted in union with the Second
Person.
To explicate this mystery more particularly, let it be considered:
The human nature was
united to the Second Person miraculously and extraordinarily, being
supernaturally framed in the womb of the virgin, by the overshadowing power
of the Highest. Luke, 1:34, 35. And this was necessary to exempt the assumed
nature from the stain and pollution of Adam?s sin, which it wholly escaped;
inasmuch as he received it not, as all others do, in the way of ordinary
generation, wherein original sin is propagated; but this being
extraordinarily produced, was a most pure and holy thing. Luke, 1:35. And
indeed this perfect shining holiness, in which it was produced, was
absolutely necessary, both in order to its union with the Divine Person, and
the design of that union; which was both to satisfy for, and to sanctify us.
The two natures could not be conjoined in the person of Christ, had there
been the least taint of sin upon the human nature. For God can have no
fellowship with sin, much less be united to it. Or, supposing such a
conjunction with our sinful nature, he being thus a sinner himself, could
never satisfy for the sins of others; nor could any unholy thing ever make
us holy. ?Such an High Priest therefore became us as is holy, harmless,
undefiled, separate from sinners.? Heb. 7:26. And such a one he must needs
be, whom the Holy Ghost produced in such a peculiar way, ?that holy thing.?
As it was produced
miraculously, so it was assumed integrally; that is to say, Christ took
a complete and perfect human soul and body, with all and every faculty and
member pertaining to it. And this was necessary, (as both Augustine and
Fulgentius have well observed,) that thereby he might heal the whole nature
of that leprosy of sin which hath seized and infected every member and
faculty. ?He assumed all to sanctify all;? as Damascen expresses it. He
designed a perfect recovery, by sanctifying us wholly in soul, body, and
spirit; and therefore assumed the whole in order to it.
He assumed our nature,
as with all its integral parts, so with all its sinless infirmities. And
therefore it is said of him, ?That it behooved him,? ?in all things? (that
is, all things natural, not formally sinful, as it is limited by the same
apostle, Heb. 4:15) ?to be made like unto his brethren,? Heb. 2:17. But here
divines carefully distinguish infirmities into personal and natural.
Personal infirmities are such as befall particular persons from particular
causes, such as dumbness, blindness, lameness, leprosies, monstrosities, and
other deformities. These it was no way necessary that Christ should, nor did
he at all assume; but the natural ones, such as hunger, thirst, weariness,
sweating, bleeding, mortality, &c. which though they are not in themselves
formally and intrinsically sinful, yet are they the effects and consequence
of sin. They are so many marks, that sin has left of itself upon our
natures. And on that account Christ is said to be sent ?in the likeness of
sinful flesh.? Rom. 8:3. Wherein the gracious condescension of Christ for us
is marvelously signalized, that. he would not assume our innocent nature, as
it was in Adam before the fall, while it stood in all its primitive glory
and perfection; but after sin had quite defaced, ruined, and spoiled it.
The human nature is so united with the Divine, as that each nature still retains its own essential properties distinct. And this distinction is not, and cannot be lost by that union.
II. The effects, or immediate results of this marvelous union.
The two natures being
thus united in the person of the Mediator, by virtue thereof the
properties of each nature are attributed, and do truly agree in the whole
person; so that it is proper to say, the Lord of glory was crucified, 1 Cor.
2:8, and the blood of God redeemed the church, Acts, 20:28, that Christ was
both in heaven and in the earth at the same time, John, 3:13. Yet we do not
believe that one nature doth transfuse or impart its properties to the
other, or that it is proper to say the Divine nature suffered, bled, or
died; or the human is omniscient, omnipotent, omnipresent; but that the
properties of both natures are so ascribed to the person, that it is proper
to affirm any of them of him in the concrete, though not abstractly. The
right understanding of this would greatly assist in teaching the true sense
of the fore-named, and many other dark passages in the Scriptures.
Another fruit of this
union, is the singular advancement of the human nature in Christ, far
beyond and above what it is capable of in any other person, it being hereby
replenished and filled with an unparalleled measure of Divine graces and
excellencies; in which respect he is said to be ?anointed above his
fellows,? Psa. 45 7, and so becomes the object of adoration and divine
worship, Acts, 7:59.
Hence follows, as another excellent fruit of this union, the concourse and cooperation of each nature in his mediatorial works; for in them he acts according to both natures: the human nature doing what is human, namely, suffering, sweating, bleeding, dying; and his Divine nature stamping all these with infinite value; and so both sweetly concur unto one glorious work and design of mediation. Papists generally deny that he performs any of these mediatorial works as God, but only as man; but how boldly do they therein contradict the Scriptures! See 2 Cor. 5:10; Heb. 9:14, 15.
III. The grounds and reasons
of this assumption.
The Divine did not assume the human nature necessarily, but voluntarily; not out
of indigence, but bounty; - not because it was to be perfected by it, but to
perfect it, that so Christ might be prepared for the full discharge of his
mediatorship, in the offices of our Prophet, Priest, and King.
Had he not possessed this double nature in the unity of his person, he could not
have been our Prophet: for, as God, he knows the mind and will of God, John,
1:18, and 3:13; and as man he is fitted to impart it suitably to us, Deut.
18:15-18, compared with Acts, 20:22. As Priest, had he not been man, he could
have shed no blood; and if not God, it had been of no adequate value for us,
Heb. 2:17; Acts, 3:28. As King, had he not been man, he had been of a different
nature, and so no fit head for us; and if not God, be could neither rule nor
defend his body the church. These then were the designs and ends of that
assumption.
INFERENCE
Let all Christians rightly
inform their minds in this truth of so great moment in religion, and hold it
fast against all subtle adversaries that would wrest it from them. The
learned Hooker observes, that the dividing of Christ?s person, which is but
one, and the confounding of his natures, which are two, has been the
occasion of. those errors which have so greatly disturbed the peace of the
church. The Arians denied his Deity, leveling him with other created beings.
The Apollinarians maimed his humanity. The Sabellians affirmed, that the
Father and Holy Ghost were incarnated as well as the Son; and were forced
upon that absurdity by another error, namely, denying the three distinct
persons in the Godhead, and affirming they were but three names. The
Eutychians confounded both natures in Christ, denying any distinction of
them. The Seleusians affirmed that he unclothed himself of his humanity when
he ascended, and has no human body in heaven. The Nestorians so rent the two
names of Christ asunder, as to make two distinct persons of them.
But ye, beloved, have not so learned Christ. Ye know he is,
True and very God;
True and very man; that,
These two natures make but one person, being united inseparably;
That they are not confounded or swallowed up one in another, but remain still distinct in the person of Christ.
Hold ye the sound words which cannot be condemned; Great things hang upon
all these truths. O suffer not a stone to be loosed out of the foundation.
Adore the love of the
Father and the Son, who valued your souls so highly, and were willing to
save you at such a cost.
The love of the Father is herein admirably conspicuous, who so vehemently
willed our salvation, that he could degrade the beloved of his soul to so
vile and contemptible a state.
And how astonishing is the love of Christ, that would make such a stoop as
this to exalt us! Oh that you would get your hearts suitably impressed and
affected with this love both of the Father and the Son! How is the courage
of some noble Romans celebrated in history, for the brave adventures they
made for the commonwealth; but they could never stoop as Christ did, being
so infinitely below him in personal dignity.
And here infinite wisdom
has also left a famous and everlasting mark of itself which invites, yea,
even chains the eyes of angels and men to itself. Had there been a. general
council of angels to devise a way of recovering poor sinners, they would all
have been at an everlasting demur and loss about it. It could not have
entered their thoughts, (though they are most intelligent and sagacious,)
that ever mercy, pardon, and grace, should find such a way as this to issue
forth from the heart of God to the hearts of sinners. Oh, bow wisely is the
method of our recovery laid! so that Christ may be well called ?the power
and wisdom of God,? I Cor. 1:24; forasmuch as in him the Divine wisdom is
more glorified than in all the other works of God upon which he has
impressed it.
Hence also we infer the
incomparable excellency of the Christian religion, that shows poor sinners
such a sure foundation on which the trembling conscience may rest. While
poor distressed souls look to themselves, they are perpetually in darkness.
The cry of the distressed natural conscience is, ?Wherewith shall I come
before the Lord?? Conscience sees God arming himself with wrath, to avenge
himself for sin, and cries out, Oh, how shall I prevent him; if he would
accept the fruit of my body (those dear pledges of nature) for the sin of my
soul, he should have them! But now we see God coming down in flesh, and so
intimately uniting our nature to himself, that it had properly no personal
separate subsistence, but is united with the Divine person: hence it is easy
to imagine what worth and value must be in that blood; and how eternal love,
springing forth triumphantly from it, flourishes into pardon, grace, and
peace. Here is a way in which the sinner may see justice and mercy kissing
each other, and the latter exercised freely without prejudice to the former.
All other consciences, through the world, lie either in a deep sleep in the
devil?s arms, or else are rolling, sea-sick, upon the waves of their own
fears and dismal presages. Oh, happy are they that have dropped anchor on
this ground, and not only know they have peace, but why they have it.
Of how great moment is it,
that Christ should have union with our particular persons, as well as with
our common nature! For, by this union with our nature alone, never any man
was, or can be saved. Yea, let me add, that this union with our natures is
utterly in vain to you, and will do you no good, except he have union with
your persons by faith also. It is indeed infinite mercy that God is come so
near you as to dwell in your flesh; and that he has fixed upon such an
excellent method to save poor sinners. And has he done all this? Is he
indeed come home, even to your own doors, to seek peace? Does he veil his
insupportable glory under flesh, that he may treat the more familiarly? and
yet do you refuse him, and shut your heart against him? Then bear one word,
and let thine ears tingle at the sound of it: thy sin is thereby aggravated
beyond the sin of devils, who never sinned against a mediator in their own
nature; who never despised, or refused, because, indeed, they were never
offered terms of mercy, as you are. And I doubt not but the devils
themselves, who now tempt you to reject, will, to all eternity, upbraid your
folly for rejecting this great salvation, which in this excellent way is
brought down even to your own doors.
If Jesus Christ has assumed
our nature, then be is sensibly touched with the infirmities that attend it,
and so hath pity and compassion for us under all our burdens. And indeed
this was one end of his assuming it, that he might be able to have
compassion on us: ?Wherefore in all things it behoved him to be made like
unto his brethren, that he might be a merciful and faithful High Priest, in
things pertaining to God, to make reconciliation for the sins of the people.
For in that he himself hath suffered, being tempted, he is able to succor
them that are tempted.? Heb. 2:17,18. Oh what a comfort is this to us, that
he who is our High Priest in heaven, has our nature to enable him to take
compassion on us !
Hence we see to what a
height God intends to build up the happiness of man, in that he hath laid
the foundation thereof so deep, in the incarnation of his Son. They that
intend to build high, lay the foundation law. The happiness and glory of our
bodies, as well as our souls, are founded in Christ?s taking our flesh upon
him; for therein, as in a model or pattern, God intended to show what in
time he resolves to make of our bodies; for he will transform our vile
bodies, and make them one day conformable to the glorious body of Jesus
Christ. Phil. 3:21. This flesh was therefore assumed by Christ, that in it
might be shown, as in a pattern, how God intends to honor and exalt it. And,
indeed, a greater honor cannot be done to the nature of man than what is
already done by this grace of union; nor are our persons capable of higher
glory than what consists in their conformity to this glorious Head.
How wonderful a comfort is it, that he who dwells in our flesh is God! What joy may not a poor believer make out of this! God and man in one person! Oh! thrice happy conjunction! As man, he is full of experimental sense of our infirmities, wants, and burdens; and, as God, he can support and supply them all. The aspect of faith upon this wonderful Person, how relieving, how reviving, how abundantly satisfying is it! God will, never divorce the believing soul and its comfort; after he hath married our nature to his own Son, by the hypostatical, and our persons also, by the blessed mystical union.
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