Union of Father Son and Holy Spirit

(1.) The most glorious union is that of the Divine Persons in the same being or nature; the Father in the Son, the Son in the Father, the Holy Spirit in them both, and both in him. But this is a union of distinct persons in the unity of the same single nature. And this, I confess, is more glorious than that whereof we treat; for it is in God absolutely, it is eternal, of his nature and being. But this union we speak of is not God; — it is a creature, — an effect of divine wisdom and power. And it is different from it herein, inasmuch as that is of many distinct persons in the same nature; — this is of distinct natures in the same person. That union is natural, substantial, essential, in the same nature; — this, as it is not accidental, as we shall show, so it is not properly substantial, because it is not of the same nature, but of diverse in the same person, remaining distinct in their essence and substance, and is therefore peculiarly hypostatical or personal. Hence Austin feared not to say, that “Homo potius est in filio Dei, quam filius in Patre;” De Trin., lib. i. cap 10. But that is true only in this one respect, that the Son is not so in the Father as to become one person with him. In all other respects it must be granted that the in-being of the Son in the Father — the union between them, which is natural, essential, and eternal — doth exceed this in glory, which was a temporary, external act of divine wisdom and grace.



(2.) The most eminent substantial union in things natural, is that

229of the soul and body constituting an individual person. There is, I confess, some kind of similitude between this union and that of the different natures in the person of Christ; but it is not of the same kind or nature. And the dissimilitudes that are between them are more, and of greater importance, than those things are wherein there seems to be an agreement between them. For, — 1st, The soul and body are so united as to constitute one entire nature. The soul is not human nature, nor is the body, but it is the consequent of their union. Soul and body are essential parts of human nature; but complete human nature they are not but by virtue of their union. But the union of the natures in the person of Christ doth not constitute a new nature, that either was not or was not complete before. Each nature remains the same perfect, complete nature after this union. 2dly, The union of the soul and body doth constitute that nature which is made essentially complete thereby, — a new individual person, with a subsistence of its own, which neither of them was nor had before that union. But although the person of Christ, as God and man, be constituted by this union, yet his person absolutely, and his individual subsistence, was perfect absolutely antecedent unto that union. He did not become a new person, another person than he was before, by virtue of that union; only that person assumed human nature to itself to be its own, into personal subsistence. 3dly, Soul and body are united by an external efficient cause, or the power of God, and not by the act of one of them upon another. But this union is effected by that act of the divine nature towards the human which we have before described. 4thly, Neither soul nor body have any personal subsistence before their union; but the sole foundation of this union was in this, that the Son of God was a self-subsisting person from eternity.