There was no change in the Divine nature of the Son, when he assumed human nature. There was an union of the two natures, but no change of the Deity into the humanity, or of the humanity into the Deity: both preserved their peculiar properties. The humanity was changed by a communication of excellent gifts from the divine nature, not by being brought into an equality with it, for that was impossible that a creature should become equal to the Creator. He took the “form of a servant,” but he lost not the form of God; he despoiled not himself of the perfections of the Deity. He was indeed emptied, “and became of no reputation” (Phil. 2:7); but he did not cease to be God, though he was reputed to be only a man, and a very mean one too. The glory of his divinity was not extinguished nor diminished, though it was obscured and darkened, under the veil of our infirmities; but there was no more change in the hiding of it, than there is in the body of the sun when it is shadowed by the interposition of a cloud. His blood while it was pouring out from his veins was the “blood of God” (Acts 20:28); and, therefore, when he was bowing the head of his humanity upon the cross, he had the nature and perfections of God; for had he ceased to be God, he had been a mere creature, and his sufferings would have been of as little value and satisfaction as the sufferings of a creature. He could not have been a sufficient Mediator, had he ceased to be God: and he had ceased to be God, had he lost any one perfection proper to the divine nature; and losing none, he lost not this of unchangeableness, which is none of the meanest belonging to the Deity. Why by his union with the human nature should he lose this, any more than he lost his omniscience, which he discovered by his knowledge of the thoughts of men; or his mercy, which he manifested to the height in the time of his suffering? That is truly a change, when a thing ceaseth to be what it was before: this was not in Christ; he assumed our nature without laying aside his own. When the soul is united to the body, doth it lose any of those perfections that are proper to its nature? Is there any change either in the substance or qualities of it? No; but it makes a change in the body, and of a dull lump it makes it a living mass, conveys vigor and strength to it, and, by its power, quickens it to sense and motion. So did the divine nature and human remain entire; there was no change of the one into the other, as Christ by a miracle changed water into wine, or men by art change sand or ashes into glass: and when he prays “for the glory he had with God before the world was” (John 17:5), he prays that a glory he had in his Deity might shine forth in his person as Mediator, and be evidenced in that height and splendor suitable to his dignity, which had been so lately darkened by his abasement; that as he had appeared to be the Son of Man in the infirmity of the flesh, he might appear to be the Son of God in the glory of his person, that he might appear to be the Son of God and the Son of Man in one person. Again, there could be no change in this union; for, in a real change, something is acquired which was not possessed before, neither formally nor eminently: but the divinity had from eternity, before the incarnation, all the perfections of the human nature eminently in a nobler manner than they are in themselves, and therefore could not be changed by a real union.