The Sum of Christian Religion, Catechism · Part 2 · Christ's two natures · Subsection 3
3. What manner of union this is of the two natures in Chriſt and how made.
THe Union of the fleſh with the Word was not made in the eſſence or nature, or in any eſſentiall property, but in the perſon of the Word. That this may be the better underſtood, we muſt obſerve:
1. What it is to be united in nature, or into nature.
2. What likewiſe to be united in perſon, or into, or unto one perſon, or according to ſubſiſtence.
1. What it is to be united in nature.
Twofold union in nature.Firſt, Thoſe things are ſaid to be united in nature or eſſence, which, as eſſentiall parts, are coupled to the full perfection or constitution of one nature, or eſſence, or kind; that is, which make a perfect and whole eſſence or kind, and are one eſſence or ſubſtance. So the ſoule and body are united to conſtitute or make the kind, or eſſence, or nature of man; that is, are ſome one and perfect man. Whatſoever things then are eſſentiall parts of a perfect thing, they are ſaid to be united in nature, and unto, or into one nature. Secondly, thoſe things alſo are ſaid to be united in nature or eſſence, which are one in nature, eſſence, or kind; or, which are one eſſence, or of one eſſence & nature: or, have one common eſſence or unity of nature; or, are joyned and agree in one eſſence. So two men are ſaid to be united in nature; that is, are one in kind, or of the ſame humane nature. The three perſons of the God-head are united in eſſence; that is, are one in eſſence, or are of one and the ſame divine eſſence in number, or have the ſame God-head in common. So likewiſe, To be united in properties or perfections naturall, or eſſentiall, is to get or have the ſame,Union in properties. or like equall properties eſſentiall. Which is indeed nothing elſe, than to be made, and be one nature, or moe ſubſtances of the ſame nature and eſſence. So two men are united in naturall properties and perfections, becauſe they have the ſame in kind, or the like, and therefore are of the ſame humane nature. The aire in the chimney, which getteth the perfections or qualities of the fire as being now become a flame, and the fire of the burning coales, which fireth and inflameth the aire next unto it, are two ſubſtances of the ſame properties, and fiery nature, and therefore are ſaid to be united in nature and eſſentiall properties; that is, they are two fires in number, but in kind and nature they are one. Likewiſe the three divine perſons are united in eſſentiall properties; that is, have the ſame eſſentiall properties: which is nothing elſe, but that they are one eſſence, one and the ſame God.
2. What it is to be united in perſon.
THoſe things are ſaid to be united in perſon, which are one perſon; that is, which although they differ in naturall properties, yet exiſt in one and the ſame individuall ſubſiſtence: or have altogether the ſame ſubſiſtence. So the ſoule and body of man are united and concurre unto one perſon, becauſe they being united, doe make one perſon, or one ſubſiſtent, incommunicable, not ſuſtained in another, or of another. The Father, the Sonne, and the holy Ghoſt, are not united in perſon, or perſonall properties: becauſe they have theſe, not the ſame, but diſtinct. By this which hath been ſaid, it is manifeſt, that the Union in nature and naturall perfections, is an equality of properties and nature; but the perſonall union is, when two unlike natures are coupled, ſo that each retaineth his naturall properties and operations whole and diſtinct, but yet have both one and the ſame ſubſiſtence wholly: or, it is the joyning of two natures different in properties, to conſtitute the ſubſtance of one individuall, or perſon; that is, ſuch a connexion or knitting of them together, as they are one individuall, ſubſiſting by it ſelfe, or the ſubſtance of one individuall.
But that in Chriſt the Ʋnion of the fleſh with the Word is not eſſentiall, Why the union of the fleſh with the Word cannot be eſſentiall.made in the nature, or any eſſentiall property of the God head, is ſhewed by theſe reaſons: 1. Of the God-head and fleſh aſſumed, there ariſeth not any third Eſſence: but each is, and abideth an Eſſence ſo perfect and whole, as neither (eſpecially the Divine, as being in it ſelfe a perſon, and ſimply void of all change) cometh into the compoſition or compounding (as we properly take this word) of the other. 2. If the Union of the fleſh with the word were eſſentiall, it would follow, that the humanity, once aſſumed and taken, was equalled with the God-head in eſſentiall properties, & ſo by a conſequent, to be made of the ſame nature and eſſence with the Word. So Vigilius ſheweth,Lib 4., The ancient hereſies into which they fall, who maintaine an Eſſentiall Union. that the Eutychians held two ſubſtances to be in Chriſt of the ſame nature. Wherefore, they who will have the eſſentiall properties of the God-head to be really communicated and common with the fleſh, ſo that the fleſh ſhould truly and really be, and be called omnipotent, omniſcient, and whatſoever elſe the God-head is: they indeed (howſoever in words they mightily ſtand againſt it) hold this Union to be made in eſſential properties and in nature, and both with Eutyches and Swenckfield, they confound both natures, and take away the difference between the creature and the Creatour: and alſo with Neſtorius, they frame and make two perſons, and ſo bring in a quaternity. For albeit they ſay, that they in their confuſion, or (as themſelves call it with their Maſter Swenckfield) deifying and majeſticall exaltation of the fleſh, doe retaine the ſubſtance of the fleſh: yet two ſubſtances, having really the ſame and like perfections, are two ſubſistents or perſons of one nature, as are two men, and whatſoever other individuals of the ſame kind or nature. Laſtly, with Sabellius and the Patripaſſians they incarnate the whole Trinity. For there is one and the ſame eſſence in number of the divine perſon, and the ſame eſſentiall properties. Wherefore, that which is united, and equalled with one of theſe three according to eſſence, muſt needs be alſo united, and equalled with the reſt.
Wherefore the Union of both natures in Chriſt is perſonall, or, according to the ſubſiſtence proper unto the Word, both natures keeping and retaining in that Union, their properties whole and unconfounded. For the Word did not, by uniting humane nature unto it, make the ſame God-head, or God, and omnipotent, immenſe, and infinite: but it took the manhood, which retaineth ſtill the properties belonging unto it, and ſo did joyn and knit it unto it ſelfe, as to be one perſon with it, and the ſubſtance of one Chriſt. Neither is it abſurd, that a thing which neither is made, or is one with another in kind, neither any Homogeneall part thereof, ſhould yet exiſt in the ſame ſubſiſtence with it, or ſhould ſubſiſt in it ſelf, wherwith it is united. For a graffe hath his ſubſiſting in a tree of another nature or kind. The ſame is the ſubſiſtence both of the ſprig ingraffed, & of the tree ſuſtaining the ſprig: that is, they are one and the ſame individuall tree; yet have they, and ſo doe reaine natures in properties moſt diverſe. The like reaſon is there in the two natures of Chriſt, both ſubſiſting in, or of the ſame perſon of the Son. Object. The humane nature is united with the Word in perſon, but not in nature: Therefore the perſon is divorced and ſundered from the nature. Againe, The perſon onelyonly of the Sonne is united with the humane nature: Therefore not the divine nature it ſelfe of the Word. Anſw. In both theſe arguments is a fallacy from that which is no cauſe, as if it were a cauſe, and both offend in this: for that they, who ſo reaſon againſt the maintainers of true doctrine, and men ſound in faith, either know not, or are not willing to diſtinguiſh between theſe two phraſes of ſpeech, To be united in nature, and to be united to, or with a nature: when notwithſtanding, the difference is very great, and moſt familiar, and knowne unto the Schoolemen. For, To be united in nature is to be equalled, that is, to be made one eſſence or nature with another: To be united to, or with a nature, is to be coupled and joyned therewith to one ſubſiſtence or perſonality. Wherefore the fleſh is united to, or with the Word, not in nature, or in eſſentiall properties; that is, it is not made with the Word one eſſence, neither made equall unto it in omnipotency, wiſdome, and nature (for ſo ſhould the whole Trinity be incarnate) Yet it is united to the omnipotencie, wiſdome, nature, and eſſence of God, not ſimply, but of God the Word. Now, this is nothing elſe, than the fleſh to be united to the perſon of the Sonne, or to the Word in perſon, which perſon is the very divine nature or eſſence, omnipotent, wiſe, and whatſoever elſe is proper to the God-head.
But albeit the fleſh taken or aſſumed is truly united, both to the perſon, and to the nature of the Word. (For the perſon is not any ſeverall thing, or really differing from the eſſence, but is the eſſence it ſelfe): yet is it well ſaid, that the fleſh is united to the Word in perſon onelyonly: and likewiſe, that the perſon onelyonly of the Word is incarnate. The reaſons hereof are, 1. Becauſe, not the Father, nor the holy Ghoſt were incarnate, but the Sonne onelyonly. 2. Becauſe the firſt and neereſt terme of this union is the perſon only of the Word, aſſuming and taking the fleſh, but not the God-head. For the perſon onelyonly is proper unto the Word: the eſſence of the God-head is common to him, and the ſame with the Father and the holy Ghoſt. This is plainly taught by the ſixth Toletan Councell,Concil. Tolet. 6. cap. 1. in theſe words: in theſe words: The Sonne onelyonly took the humanity in ſingularity of perſon, not in the unity of divine nature; that is, in that which is proper unto the perſon, not which is common to the Trinity. And Ruſticus in his Dialogue againſt the Acephaliſts: Not God the Word by the divine nature; but the divine nature by the perſon of God the Word, is ſaid to be united to the fleſh. And a little after: Wherefore both God the Word and his nature is incarnate: he by himſelfe, and in that he is in himſelfe: his nature not ſo, but by the perſon. God the Word then as touching himſelfe, is united to the fleſh; for he is made one perſon, and one ſubſiſtence with the fleſh: but as touching his nature, he is conjoyned rather than united; becauſe there remaine ſtill two natures.
Wherefore either foule and ſhamefull is the folly, or notorious the malice and ſlander of certaine ſmatterers, that of this very Orthodoxall and ſound poſition, not of the Schoolemen onelyonly, but of Councels alſo, and ancient Fathers, (viz. The fleſh is united to the Word, in perſon onelyonly, or according to ſubſiſtence, and this onelyonly maketh the proper difference of perſonall union) they inferre, that by this meanes the divine nature of the Word is drawne away from the perſonall union. But let them againe, and againe look unto it, leſt by that their reall communicating of the eſſentiall properties of the God-head (which are the very divine Eſſence common to the Sonne with the Father and the holy Ghoſt) which communication they will have to be the perſonall union, which they define by it, they overthrow as well the eternall God-head of Chriſt, man, as alſo the manhood it ſelfe; and withall plainly incarnate the whole Trinity.
That then one and the ſame Chriſt is, and is called truly and really the very eternall God, immenſe, omnipotent, Creatour; and true naturall man, finite, weak, ſubject to paſſion, and ſufferings, and a creature: the only cauſe is the unity of perſon ſubſiſting in two natures perfect, whole, and really diſtinct, divine & humane. For every individuall and perſon is denominated or named of the natures or forms, and their properties and operations concurring or ſubſiſting in it. Wherefore, ſeeing in the ſame individuall perſon of the Word doe truly ſubſiſt, and belong to the ſubſtance of one Chriſt, theſe two moſt divers natures; unto one and the ſame Chriſt, of which ſoever nature he be called, doe agree, and are affirmed of him all the attributes and properties, both divine and humane, but after a diverſe manner: For, the attributes which agree to Chriſt in reſpect of the perſonall union, are of two ſorts: ſome are attributes or properties of the natures, others of his office. The naturall attributes are thoſe, which are proper to each nature; whether the ſame be eſſentiall, belonging to the eſſence of the thing, or which neceſſarily follow and accompany it, without which the nature cannot conſiſt: or accidentall, which may be away and wanting without the deſtruction of the nature. The eſſential properties and perfections of the God-head are, To be eternall, uncreate, immenſe, every where preſent, not to be circumſcribed in place, omnipotent, omniſcient, and the like; which are the very eſſence of the God-head; as alſo to create, to give the holy Ghoſt, to regenerate. The eſſentiall attributes of the humanity are, To have a ſoule underſtanding, immortall, and a body compounded of the elements, conſiſting of skin, bloud, fleſh, bones, veines and ſinewes, having a certaine and definite greatneſſe figure, proportion, and collocation, or locableneſſe of parts: and therefore to be circumſcribed in one place, to be ſolid, viſible, palpable, and ſuch like. Theſe Chriſt retaineth for ever, becauſe without theſe, nothing can be a humane nature. The accidentall properties of the humanity are thoſe infirmities which enſued upon ſin: which infirmities, Chriſt, together with the humane nature it ſelfe, aſſumed, and took without ſin. For he took the form of a ſervant, which by his Reſurrection and Aſcenſion he laid down again. The attributes of his office are called thoſe, which agree not to one nature onelyonly, but to both together; that is, it agreeth to the whole perſon, according to both natures, as being the compound of both.
A rule to be obſerved, as touching the attributes or properties of both natures in Chriſt.
BOth natures, and their properties are truly and really affirmed of the perſon and of themſelves interchangeably, in concrete terms or voyces: yet ſo, that the proper predicate, which is proper unto one nature, is attributed to the perſon, not according to both natures, but according to that onelyonly, to which it is proper. The reaſon is, for that one and the ſame perſons ſubſiſting in two natures, hath, and retaineth for ever, really, the properties of both natures: and alſo, becauſe one and the ſame perſon is ſignified by the concrete voyces of both natures. And therefore one and the ſame man is living and corporeall according to diverſe natures, and the corporeall is living by the ſoule only; and contrarily, the living is corporeall by the body onelyonly (for both ſoule and body are of the ſubſtance and eſſence of the ſame man): ſo likewiſe one and the ſame Chriſt is God eternall, immenſe, omnipotent, according to the God-head onelyonly: is man, the Virgins Son, created, finite, infirme, and did ſuffer, according to his humanity onelyonly: ſo likewiſe, God is man, borne of a Virgin, annointed with the holy Ghoſt, and ſuffered, according to the fleſh; And, man is God, eternall, creatour, omnipotent, giveth the holy Ghoſt, not according to the humane nature, but according to the divine. For the ſenſe and meaning of theſe ſpeeches is: The perſon which is God, Creatour of all things, omnipotent, by reaſon of the God-head; the ſelfe ſame perſon is man, a creature, infirme, by reaſon of the fleſh ſubſiſting in it.
But, notwithſtanding, one nature, and the properties thereof, whether they be uttered in abstract, or in concrete voyces, cannot be affirmed of the other nature or forme, truly and really. The reaſon is: Becauſe the union is not made in the nature; that is, two natures are not made one nature: and becauſe in neither nature, the properties of the other doe really exist, neither can exiſt. For the natures doe not communicate each to other their eſſentiall properties, as neither doe theſe impart their eſſence; that is, one nature doth not receive the properties of both natures. Wherefore theſe kinds of ſpeeches are falſe: The God-head is the man-hood, or man; was conceived, borne, did ſuffer, was dead: and againe, theſe: The man-hood is the God-head, or God, is eternall, immenſe, uncircumſcribed in place, omnipotent, giveth the holy Ghoſt, doth regenerate. For all theſe are no more true, and to be admitted than thoſe, A ſoule is a body, or corporeall, mortall, viſible; and a body is a ſoule, or a ſpirit, inviſible, immortall.
Object. 1. The whole perſon of Chriſt is really omnipotent, everywhere, eternall, &c. The humanity and the God-head are the whole perſon of Christ: Therefore both are really omnipotent, every where, eternall, &c. Anſw. This argument the Ubiquitaries, who moſt of all ground upon it, and often uſe it, have borrowed from Swenkfieldians, who commonly in their books reaſon thus: Whole Chriſt is the naturall and onelyonly begotten Sonne of God, is the true and the ſame God, of the ſame infinite power and majeſty with the eternall Father, conceived, borne of the Virgin, ſuffered, was dead, roſe againe, aſcendeth into heaven, ſendeth the holy Ghoſt. But both natures belong to the whole perſon of Chriſt: Therefore Chriſt, according to his humanity alſo, is the naturall Sonne of God, begotten of the ſubſtance of the Father from everlaſting, and conſubſtantiall with the Father, and the ſame God with the Father, who is Creatour of all. If then the Ubiquitaries collection be lawfull alſo and ſound, this doubtleſſe of the Swenkfieldians, is lawfull alſo and ſound: but if the Swenkfieldians collection be corrupt, and ſmelling of Eutyches hereſie, then that of the Ubiquitaries cannot be at all good and ſound. But indeed, both collections are Eutychian and Sophiſticall. They are Eutychian becauſe two natures, which are made equall in properties eſſentiall, or, which get, and have the ſame, or equall eſſentiall properties, are indeed made one nature and ſubſtance, or are two ſubſtances of one nature: both which opinions take clean away the nature of the humanity, and tranſ-form it into the God-head: but the latter doth further make two perſons in Chriſt of the ſame nature. They are alſo Sophiſticall: becauſe, whether the perſon of Chriſt be conſidered in it ſelfe, as it was a perſon being but one and perfect, and before the incarnation, ſubſiſting in one nature onelyonly: or whether it be conſidered, as it is incarnate, and now ſubſiſting in two natures; yet ſtill the tranſition and paſſing from the perſon to the nature, is faulty and Sophiſticall. For neither is it neceſſary that what is truly in, and attributed unto a perſon, the ſame alſo ſhould be really in all things concurring in that perſon, and be affirmed of all. The reaſon is, becauſe the parts, or natures, though united in the ſame perſon, yet retaine their properties and operations unconfounded. Wherefore, that which is proper unto the God-head, cannot agree unto the perſon, in reſpect of the fleſh alſo, but only in reſpect of the God-head. Whole man underſtandeth, diſcourſeth, and hath motion of will; yet he doth not this by his finger or body, but by his mind only: whole man is mortall, and doth go, eat, and drink; yet none but a mad-man, or an Epicure, will therefore ſay, that the ſoule alſo is mortall, or doth go, eat, or drink. So not halfe, but the whole perſon of Chriſt was before Abraham, and from everlaſting did create, and doth preſerve all things, and took fleſh: But the fleſh neither was from everlaſting, neither did create, nor doth preſerve all things, nor took fleſh, but was created; and being aſſumpted and taken, is ſuſtained of the Word, and in it. So whole Chriſt was wounded and dead, yet not his God-head, nor his ſoule. This is well and learnedly declared and explicated by Damaſcene, in theſe words, Whole Chriſt is perfect God, but not the whole of Chriſt: that is, not both natures are God. For he is not God onelyonly, L…. 3. Cap. 7.but alſo man. And Whole Chriſt is the perfect man, but not the Whole of Christ is man. For he is not man onelyonly, but God too. For the Whole, ſignifieth the nature: Whole, the perſon.
Wherefore if the Ubiquitaries will at all have the illation and enforcing of their concluſion on theſe premiſſes to be neceſſary; the Major propoſition muſt be expounded after this ſort: The perſon is God, creatour, omnipotent, every where whole, that is, as concerning all that, which it is, or in which it doth ſubſiſt, or which doth belong unto it. But the Major taken in this ſenſe, is falſe, and moſt abſurd, as was ſhewed a little before: For the true ſenſe thereof is this; The perſon is every where whole, that is, without diviſion or ſundring of natures, or ſubſiſting undividably in two natures. But the humanity is not that whole ſubſiſting in two natures. Not every thing then that agreeth really to the perſon, agreeth alſo really to the fleſh. And albeit the perſon doth ſubſiſt in the humanity and the God-head mutually, united one to the other: yet, as it hath been ſaid, it is not hereof enforced, that, becauſe the perſon is every where, therfore the humanity ſhould be, in proper ſubſtance, preſent every where. For this is proper to the God-head, neither is it really communicated to any creature, or is in any. Rep. The divinity is one perſon in al places, but eſpecially with the Church. The divinity is but half Chriſt: therefore only halfe Chriſt is preſent with the Church. Anſw. 1. There is an ambiguity and doubtfulneſſe in the words, halfe Chriſt: For, if by halfe Chriſt, they underſtand one nature, which is united to the other in the ſame perſon, the whole reaſon may be granted: namely, that not both, but one nature onelyonly of Chriſt, though united to the other, that is, his God-head, is preſent with us, and all things, in his proper ſubſtance, in all places, and at all times. But they, by halfe Chriſt, underſtand, craftily and ſophiſtically, the one nature ſeparated from the other: as if the God-head were made to be with us bare and naked, and not incarnate. But in this ſenſe the Minor is falſe, and the Ubiquitaries owne invention. For the ſame Word, by reaſon of the immenſneſſe, and infinity of his eſſence, is whole every where, without his manhood; yet ſo, that he withall is, and abideth whole in his manhood, perſonally united thereunto. Wherefore, the Word neither is, nor worketh any where not united to the fleſh; albeit the fleſh, becauſe it hath not an infinite eſſence, but retaineth it circumſcribed in place, is not made to be preſent ſubſtantially in all thoſe places, in which the Word incarnate, or the Word man is. 2. There is an ambiguity alſo, and double ſignification in the word Preſence: For the preſence, whereby Chriſt is preſent with his Church is not of one kind. Wherefore, if the Major be underſtood of the preſence of his ſubſtance in all places, and of his being amongſt us, and all other things, it is true: For the ſubſtance or eſſence of the God-head onelyonly, and not of the man-hood too, is immenſe, and exceeding all meaſure, alwaies exiſting and being the ſame and whole in all things. But it is falſe, if it be underſtood of the preſence of his vertue or efficacy. For, according to this, not onelyonly whole Chriſt, but alſo the whole of Chriſt is preſent with his Church onelyonly: that is, not onelyonly his divinity, but his humanity alſo: but ſo, as the difference notwithſtanding is kept of both natures and operations. The humanity therefore of Christ is preſent with all the elect, in what ſoever places they be diſperſed through the whole world; not by any preſence ſubſtantiall of the fleſh in the bread, and within their bodies: but, 1. By the efficacie and perpetuall value of his merit. For God the Father doth even now behold the ſacrifice of his Sonne, once accompliſhed on the Croſſe, and receiveth us for that, as a ſufficient ranſome and merit,1 John 1.7. into his favour. The bloud of Jeſus Chriſt his Sonne, purgeth us from all ſinne; that is, both by his merit, and the efficacie or vertue of his merit. 2. By the efficacy alſo of his humane will: becauſe Chriſt, according to his humanity alſo, earneſtly both would and will, that we be of God received into favour, quickned, and glorified through that his one onelyonly ſacrifice. Thou art a Prieſt for ever: and alſo whatſoever he will,Pſal. 110.4. Heb. 5.6. yea with his humane will, that he powerfully effecteth and worketh, not by the power of his fleſh, but of his God-head, or ſpirit omnipotent; whom, not the fleſh, but the God-head of Chriſt only ſendeth into the hearts of the elect and choſen:John 6.63. Rom. 8.11. It is the ſpirit that quickneth the fleſh profiteth nothing. God ſhall quicken your mortall bodies by his ſpirit dwelling in you. 3. He is preſent with us by conjunction and union. Becauſe all thoſe that are to be ſaved, muſt needs be engraffed and knit together, even into Chriſts humane nature; that being engrafted into his humane maſſe, they may be quickned, as branches live faſtned to the Vine, and members coupled and joyned to the head: which joyning yet of us with the fleſh of Chriſt, is not made by any naturall connexion of Chriſt and our fleſh, or by any exiſtence of Chriſts fleſh within our ſubſtance, or of ours within his, but by faith and the holy Ghoſt, in Chriſt our head,Eph. 3.17. Rom. 8.9. Epheſ. 5.30. and dwelling in us his members. That Chriſt may dwell in your hearts by faith. If any man hath not the ſpirit of Chriſt, the ſame is not his. We are members of his body, of his fleſh, and of his bones: And they twain ſhall be one fleſh: This is a great ſecret, &c.
Object. 2. Whatſoever is to be worſhipped and adored, is omniſcient, omnipotent, and every where preſent, that is, hath the eſſentiall properties of the God-head really communicated with it. Christs fleſh is to be adored, or is adorable, becauſe whole Chriſt is adored. Therefore Chriſts fleſh is really omniſcient, and omnipotent, and preſent every where. Anſ. This very ſame reaſon is among the principal arguments wherby the Swenkfieldians endeavour to frame, after Eutiches manner, a Majeſty, and deifying of the fleſh of Chriſt: but both theſe, and the Ubiquitaries are deceived, and deceive by the ambiguity and diverſe taking of the word, adored. That is omnipotent and omniſcient which is adored; that is, which is adored in reſpect of it ſelfe, or for it ſelfe. The humane nature is adored, not for it ſelfe, or according to the proper nature of it ſelfe (for that were idolatrous;) but it is adored for the God-head united therewith perſonally. Wherefore of the adoration of whole Chriſt, is but ill inferred the omnipotency alſo of his fleſh. For the reaſon doth not follow, from the honour of the perſon, to the properties of the natures. Repl. That which is adored by reaſon of another, is alſo really omnipotent, and omniſcient by reaſon of another. Chriſts fleſh is adored by reaſon of the God-head, in whoſe perſon his fleſh ſubſiſteth: Therefore Chriſts fleſh is alſo really omniſcient, and omnipotent, by reaſon of the God-head. Anſ. The Major is falſe, as is this: That which is made baſe and humiliated by reaſon of another thing, is alſo by reaſon of another thing obnoxious and ſubject to alteration. For the Word was made baſe, or humiliated by reaſon of the fleſh, and in the fleſh, neither yet the Word it ſelfe, or the God-head, felt any change or alteration: but is humiliated, and ſo ſaid to be after another manner, becauſe the Word doth not ſhew his God-head in the fleſh, which he took in the form of a ſervant. So then, albeit the adoration of Chriſt, God and man, doth preſuppoſe in him omnipotency, omniſcience, preſence every where, and the ſearching of hearts and reines: yet is it not of neceſſity that the humane nature alſo, which by reaſon of the God-head, united to it in the ſame perſon, is adored, ſhould be really omnipotent, omniſcient, and every where. For the adoration of Chriſt, is the honour and worſhip which agreeth, and is yeelded one and the ſame to whole Chriſt, man and God, keeping notwithſtanding the differences in natures, of the properties, and operations, whereon Chriſts office and honour doth depend. For, to adore and worſhip Chriſt, is, by the agnizing and knowledge of his perſon and office, to crave of him with a true truſt and confidence, that thoſe bleſſings which he hath promerited and promiſed, he will, as our Mediatour, perform and give to us, according to the proper will and operation of each nature. This adoration conſiſteth of divers parts, compriſeth both natures; and keepeth their properties and operations, though united, yet ſtill diſtinct; and craveth, that whole Chriſt in performing his promiſed benefits, will work thoſe things by his God-head, which are proper to his God-head, and by his fleſh, thoſe things which are proper to his fleſh. For his benefits are no otherwiſe to be craved and asked of him, than as himſelfe will, and doth perform them to us: and he performeth them ſtill, keeping the difference of both natures. Wherefore, they who crave of Chriſt the Mediatour, the benefits promiſed in the Word, doe neceſſarily acknowledge him omniſcient, the ſearcher of hearts, omnipotent, preſent every where, of himſelf beholding and hearing our neceſſities and complaints. This agnizing, and this honor is proper to God, and agreeth, and is yeelded to Chriſtman, in reſpect of his God-head onelyonly, and not of his humanity. For in one act, or view unchangeable, to behold, know, and underſtand, from everlaſting of himſelfe, all things paſt, preſent, and to come; but chiefly the needs, wants, neceſſities, and deſires of his whole Church. Againe, to ſend the holy Ghoſt into the hearts of all the elect and choſen, who have been even ſince the beginning of the world, and by his ſpirit, to teach them within, to juſtifie, regenerate, comfort them, and to give to them eternall life; theſe, I ſay, are not proper to fleſh created and finite, but to a nature infinite, omnipotent, and exiſting from everlaſting. Therefore Chriſt promiſeth the holy Ghoſt to his Diſciples, which is the ſpirit of truth, wiſdome, feare, prayer, grace, &c.
But although after that manner which hath been ſpoken of, the God-head onelyonly, and Chriſt by reaſon of his God-head, doth behold and doe all things, and is adored of us: yet, his humanity alſo doth behold, underſtand, and heare our neceſſities, deſires, complaints, and prayers; yet after another ſort, that is, not of it ſelfe, but by the God head, revealing and ſhewing our deſires to the humane underſtanding, which is united to it. And further, it performeth thoſe things which we crave, both by the efficacy of his merit, and by interceſſion made inceſſantly to the Father for us, whereby he willeth, and obtaineth of his Father all bleſſings for us: and by the force and omnipotency, not of his fleſh, but of his God-head united thereunto, by which Chriſt-man doth effectually apply to us thoſe benefits which he hath obtained for us of his Father. Now, to acknowledge, when we worſhip Chriſt the Mediatour, theſe things in him, and to profeſſe the ſame both in words, geſtures, and actions, is the honour which is due, and is exhibited by us to his humanity by reaſon of the God-head united thereto: yet ſo, that this veneration of his humanity is not ſeparated from the honour which agreeth to Chriſt, according to his God-head. For, with one and the ſame particular and individuall invocation and worſhip we ſpeak to, and honour whole Chriſt, God and man, according to the properties of both natures, which he retaineth, and will have alſo now in his glory, and for ever to be attributed to him unitely, but yet diſtinctly; that is, As the perſon and office of the Mediatour, ſo the adoration or worſhip is compound, having parts, whereof ſome agree to the God-head, ſome to the fleſh: and as in the office, ſo alſo in the honour of the perſon, the properties and operations of the natures are not ſeparated, neither yet confounded; but being united, are diſtinguiſhed. Wherefore, as it doth not follow, The God-head in Christ is Redemptreſſe by reaſon of the fleſh aſſumed: Therefore it is alwayes ſubject to ſufferings, and mortall, did ſuffer, and was dead: So there is no neceſſity in this Ubiquitary argument: Chriſts humanity is adored by reaſon of his God-head: Therefore the ſame is alſo really omniſcient, omnipotent, and after the ſame manner to be adored, as is the God-head. The reaſon is, becauſe of the fellowſhip or conjunction of office and honour in the perſon, the ſame properties and operations in natures are wrongly and heretically inferred. The ſumme of all is: That Chriſts humanity is adored by reaſon of his God-head; cometh not thereof, as if his humanity alſo were really omniſcient, and omnipotent, as is the God-head: (For by reaſon of theſe and other like properties is the God-head onelyonly invocated) but becauſe it doth truly know, underſtand, heare our neceſſities, cogitations, deſires, prayers, the divine intelligence and underſtanding, which is united to it, revealing and opening them unto it: and alſo becauſe what we crave at Chriſts hands, the ſame it effectually performeth, not by the bones, ſinewes, hands, fingers, feet; but by the force and power of the ſame God-head.
Furthermore, that manner and forme of ſpeaking, whereby the properties of one nature are really attributed to the perſon denominated of the other nature, or of both natures, is uſually called the communicating of the properties: Likewiſe, The communicating of names; becauſe the names and attributes of both natures are affirmed of the ſame perſon, and of themſelves interchangeably, by reaſon of the unity of perſon conſiſting of both natures. The communicating of properties hath ſome reſemblance of the figure in ſpeech called Senecdoche, and is termed by many Synecdoche, becauſe that is affirmed of the whole perſon, which agreeth unto it onelyonly in reſpect of one of the natures, as a part. It is alſo called a mutuall and interchangeable attribution, becauſe as humane properties are attributed unto God, in reſpect of the humanity: ſo divine are attributed unto man, in reſpect of the divinity: As, God ſuffered, Man is omnipotent. So likewiſe, the communicating of names. For, Man is God, and God is man, by reaſon of the perſonall union of both natures.
A rule to be obſerved concerning the attributes or properties of the office of Chriſt Mediatour.
THe names of Office and Honour agree unto the whole perſon, in reſpect of both natures; keeping ſtill the difference in natures of properties and operations. Theſe attributes are rightly affirmed of ſubjects, both concrete and abſtract, that is, both of the perſon and of the natures. For it is well ſaid, The God-head quickneth, the manhood quickneth; and, God or man quickneth.
The attributes of office are, To be the Mediatour, to make interceſſion, to redeeme, to ſave, to juſtifie, ſanctifie, purge from ſinnes, to be Lord and Head of the Church, to be worſhipped, to heare, and ſuch like. Theſe offices require the properties and operations of both natures not ſeparated, neither yet confounded, but conjoyned and diſtinct. For even for this very cauſe was it neceſſary that the two natures ſhould be united in Chriſt Mediatour; that, what neither nature could doe, being ſet apart, in the work of our Redemption, that Chriſt, ſubſiſting in both joyned together, might doe and accompliſh by both. As therefore the natures themſelves, ſo their properties alſo or faculties of working and operations are proper, and remain divers and diſtinct; yet ſo, that they concurre to the effectuating and working of one effect, or work, and benefit, as parts and communicated labours. For albeit the natures doe alwayes labour and work together in the office and benefits of the Mediatour, and neither without other: yet doth not therefore one worke the ſame which the other doth: But each worketh, according to his property and force of working, onelyonly that which is proper to each nature, and not that alſo which belongeth unto the other. As neither the ſoule doth that which is proper to the body, neither the body that which is proper unto the ſoule, each doing their proper function. So likewiſe the humanity accompliſheth not that which is proper to the God-head, nor the God-head that which is proper to the manhood: but the ſame Chriſt executeth and performeth one and the ſame office and benefit, by both natures, which he hath in him as parts of his perſon; the Word working according to the property therof, what belongeth to the Word; and the fleſh in like manner executing according to the peculiar and proper faculties therof, and not according to others, that which belongeth to the fleſh. For the properties and operations proper to each nature, are not common to both natures, but to the ſame perſon conſiſting of both natures.
Wherefore in ſuch like phraſes of ſpeech concerning Chriſts office, which are called of the ancient foreign, (that is, communicatings, or ſuch as make things common) the properties and operations of natures are to be diſtinguiſht from the office of the perſon, and from the honour which, in reſpect of the office, is due unto the perſon: likewiſe, one effect, or act The antropall, (that is, both of God and man) or worke, or benefit, from one operation or action as the whole from a part. The office is common to both natures: but the natures proper faculties of working, and actions in executing that office, are not common to both natures. For that the ſame ſhould be both proper and common, doth imply a manifeſt contradiction. So the work and benefit of whole Chriſt, is a certaine whole thing, and is as it were compound, and common to both natures: but there are two parts hereof, and diverſe operations, proper to each nature, which are wrought joyntly, and belong to the ſame perſon, which is Chriſt, God and man, that is, both are wrought of one perſon according to diverſe cauſes and originals of working, or according to diverſe natures, but not by one and the ſame nature.
By theſe grounds it is eaſie to diſſolve and aſſoile moſt of the ſophiſmes and cavils, with which at this time both the Swenckfieldians, ard Ubiquitaries are wont to gloſe and blanch that their reall communicating of eſſentiall properties in natures, and their Eutychian deifying of Chriſts fleſh, and to thruſt the ſame upon the ſimp…e for the true majeſty of Chriſt himſelfe. For thus they reaſon: The office and benefits of the Mediatour, his Redemption, interceſſion, purging from ſins, quickning, ſitting at the right hand of the Father, his dominion and Lordly power over all creatures, his preſence with the Church, beholding, ruling all things, raiſing the dead, judging both quick and dead, all theſe agree to Chriſt according to both natures: Therefore the hum… …y, as well as the divinity, is alſo it ſelfe really omniſcient, ſearcher of hearts, omnipotent, preſent in the ſubſtance of his body, at the ſame moment, in all places, doth of it ſelfe know all things, heare our complaints and prayers, give the holy Ghoſt, and work by him in the hearts of the choſen, faith and converſion: and to conclude, in reſpect of theſe things, the humanity it ſelfe alſo is for it ſelfe adorable, and to be adored, as well as the God-head. To theſe, and the like, there is one, and a ready anſwer, namely: That it is ill going from the perſon, and from the office and honour of the perſon, to the properties and operations of the natures: Or, The ſociety and conjunction of the office and honour, doth not cauſe or inferre the ſame properties or operations of both natures: Or, In the affirmation of the office and honour are not ſignified the ſame properties of both natures, nor the working of the ſame operations; but the conjunction or concurrence of diſtinct operations, proceeding from diſtinct properties, to the ſame effect or action Theantropall, that is, of God and man. The reaſon is, Becauſe of redemption, quickning, adoration, and the like, which are the functions, benefits, and worſhip of the whole perſon, there are moe and diverſe manners and parts, which will agree really to one and the ſame perſon, but not to one and the ſame nature, but ſome to the God-head onelyonly, ſome onelyonly to the manhood. Wherefore this Major of the reaſon is falſe: Whatſoever things agree unto Chriſt, God and man, according to both natures, the ſame alſo doe agree after the ſame manner, and as touching all parts to both natures. For, it doth not follow, Becauſe the God-head is Redemptreſſe, therefore alſo it ſuffered, and was dead.
Now, That thoſe things which in the perſon and office of the Mediatour are, and abide proper unto one nature, neither are made, nor are by reaſon of the union, common to both natures, may be ſhewed at large: but now let theſe few ſuffice: 1. Such as is the union of the natures, ſuch is the communicating of the properties. But the union of the natures was not made in the natures, or into one nature, but in the perſon, or in one perſon: Therefore the communicating of the properties was made in the perſon, not in the nature; that is, the union maketh the properties of both natures common, not to one nature, but to one perſon. For not one nature, but one perſon, hath truly, as two natures, ſo alſo double properties and operations, and thoſe infinitely differing; created, and increate, finite, and infinite. Wherefore, as by union the manhood was not made the God-head or God; ſo neither is it immenſe, infinite, and omnipotent. But contrariwiſe, man is truly and really as God eternall, ſo omnipotent alſo, and every-where, and giver of the holy Ghoſt. The reaſon is, becauſe not the manhood, but the man-Chriſt hath indeed in his ſubſtance the eternal and immenſe God-head. 2. That which is proper to one, cannot be common to moe; that is, cannot exiſt or be found together in other ſubjects alſo of divers natures. For, To be proper, and, To be common, are contradictory, and therefore in fartheſt repugnancy. 3. There cannot be made one omnipotency, and one omnipotent operation to be both natures, whereby as well the manhood, as the God-head, ſhould be really omnipotent, and work divine things, but there muſt needs be alſo one eſſence of both, whereby the manhood alſo muſt be really God. For the omnipotency, which they will have one and the ſame to be communicated to the fleſh, is the God-head it ſelfe. 4. If Chriſts humanity, in the office of the Mediatour, doth it ſelf really and effectually performe not onelyonly that which belongeth unto the fleſh, but alſo thoſe things which are proper unto the God-head, then either his God-head ſhall be idle, and doe nothing in the work of our Redemption, or ſurely the fleſh aſſumed ſhall doe more, and more ſhall be due and yeelded unto it, than unto the Word, which aſſumed and took it. 5. If the fleſh, becauſe it is ſaid to be quickning, is ſort alſo may it be ſaid, that the God-head alſo, becauſe it is Redemptreſſe, is ſubject to ſuffering, and did ſuffer. For, both quickning and redeeming are properties of the office, common to both natures; but not after one and the ſame manner. 6. The whole Majeſty of the God-head is, that it is an eſſence exiſting, not of another, but of it ſelfe, and ſubſiſting by it ſelfe, ſpirituall, or incorporeall, eternall, immenſe, unchangeable, of infinite power, wiſdome, goodneſſe, &c. That is, the whole Majeſty compriſeth all the perfections and operations proper unto the God-head. But omnipotency is the whole Majeſty of the God-head, according to the ſuppoſition of the Ubiquitaries: For ſo Schmideline writeth in the 142. concluſion of his diſputation of the Lords Supper, and of the communicating of the properties, had at Tubing, in the yeere 1582. In the word omnipotency I compriſe the whole Majeſty of the God-head. And in his 143. concluſion, Omnipotency is the very eſſence it ſelfe of the God-head, &c. Therefore, If Gods omnipotency be really communicated to Christs humanity, ſo that this alſo is, by reaſon of the omnipotency communicated unto it, really omnipotent; of neceſſity then, by reaſon of the ſame omnipotency really communicated, Chriſts humanity ſhal be indeed an eſſence ſubſiſting of it ſelf, and by it ſelf, incorporeall, eternall immenſe, Creatreſſe of all things: that is, God himſelfe, bleſſed for ever, and ſo by conſequent, the divine perſon. For an eſſence intelligent, ſubſiſting by it ſelfe, and which alſo is God, muſt needs be the perſon. And theſe are the fruits of reall communicating of properties in natures.
The participation of the God-head, exaltation and majeſty of the fleſh, and ſuch like, is not a reall communicating of the eſſentiall properties of the God head made into the humane nature, or an omnipreſence, omniſcience, omnipotency; that is, a God-head of the manhood. (For ſuch a communicating ſhould not perfect, but deſtroy the manhood. and convert it into the God-head, and diſſolve the perſonall union of diſtinct natures) but it is, 1. The very union of the humanity with the Word, in ſuch ſort, as it, being created and finite, doth, together with all the eſſentiall properties thereof, ſubſiſt, not in a created perſon of the ſame humane nature, but in the increate, and eternall perſon of God the Word: by reaſon of which union, God the Word (but not the God-head) is, and is called truly man: and contrary, man (but not the manhood) is, and is called truly eternall God. No dignity and eminency can be imagined greater than this, neither doth it agree to any, but to the fleſh of Chriſt only. 2. It is the excellency of gifts. For, theſe Chriſts humanity received without meaſure; that is, all whatſoever, and moſt great, and moſt perfect, that may fall into a created and finite nature. 3. The office of the Mediatour: to the performing whereof, the united, but yet diſtinct, properties and operations of both natures doe neceſſarily concur. 4. The honour and worſhip, which, by reaſon of the Mediatourſhip, agreeth, and is given to whole Christ according to both natures, keeping ſtill, as was before ſaid, the difference of properties and operations in natures.
Now, whatſoever teſtimonies ſome bring either out of the Scriptures, or out of the Fathers which were ſound in faith, thereby to prove that their Eutychian tranſmutation, and a third kind of communicating forged by themſelves; that is, exequation or equalling of natures; all thoſe teſtimonies indeed belong either to the grace of union of the natures, which is ſignified by the communicating of properties; or, to the grace of Christs headſhip, which compriſeth the office and honour of the Mediatour, which are affirmed of whole Chriſt by way of communicating: or to the habituall grace; that is, the created gifts, which Chriſt received without meaſure, which are properly affirmed of the fleſh or humanity. Theſe gifts, which are alſo called graces, are not properly effects of the perſonall union, as are the attributes or properties of the natures and office: 1. Becauſe they are communicated to the manhood, as well of the Father and the holy Ghoſt, as of the Word or Son. For he is ſaid to have received of the Father, the ſpirit without meaſure; that is, abundantly: likewiſe, to be annointed with the holy Ghost. And, if the gifts were effects of the union, it would follow of neceſſity, that the fleſh was united, not to the Son onelyonly, but to the Father alſo, and the holy Ghoſt. 2. The union of the fleſh with the Word was from the very moment of the conception alwayes moſt perfect. But the conſummation and perfection of gifts was not untill the accompliſhed time of his reſurrection and aſcenſion. For he was indeed humble, weake, and contemned: he was indeed ignorant of ſome things: he did indeed increaſe in wiſdome, ſtature, and in favour, not with men onelyonly, but alſo with God himſelfe. 3. The fleſh, when it was in the state of humility, had not immortality, or a nature not ſubject to ſufferings, or the like; and yet remained it alwayes united with the Word. Wherefore the habituall gifts or graces of the humanity, for which it is alſo in it ſelfe really wiſe, mighty, juſt, holy, follow not the perſonall union in reſpect of dependency, as the effect followeth, and dependeth of his cauſe: but only in reſpect of order: Becauſe, indeed, the humane nature was firſt to ſubſiſt and be, before it were inriched with gifts: and it ſubſiſted united to the Word in the very firſt moment of the conception. But after what manner the humanity is united unto the Sonne of God, hath been ſaid before. For by the ſpeciall and miraculous working of the holy Ghoſt, in the womb of the Virgin, of her bloud was the fleſh of Chriſt formed, ſanctified, and united according to ſubſiſtence, or perſonally unto the Word.
4. Why it was neceſſary, that the two natures ſhould be united in the perſon or ſubſiſtence of the Sonne of God.
FOr what cauſe Chriſt our Mediatour was to be together both a true and perfect juſt man, and true (that is, by nature) man, and withall true God, hath been declared of us before in the Common-place of the Mediatour. For the work of our Redemption could not have been compaſſed and finiſhed by the Mediatour, without the concurrence of divers natures and operations in the ſame perſon. For albeit he ſuffered, and died in the fleſh; yet his paſſion and ſuffering could not have that force and efficacy to redeem, juſtifie, and ſanctifie us; neither could Chriſt have applyed thoſe benefits unto us, except he had been withall true and naturall God.
Of the incarnation of the Word, the confeſſion made by the Fathers of Antioch, against Paulus Samoſatenus.
This confeſsion in taken out of the Acts of the firſt Epheſ…e Councell,WE confeſſe our Lord Jeſus Chriſt, begotten before all worlds of his Father, but in the laſt times borne according to the fleſh of the Virgin by the holy Ghoſt, ſubſiſting in one perſon only, made of the celeſtiall God-head and humane fleſh. Whole God and whole man. Whole God alſo with his body, but not according to his body God; whole man alſo with his God-head, but not according to his Godhead man. Againe, whole adorable alſo with his body, but not according to his body adorable. Whole adoring alſo with his God-head, but not according to his God-head adoring. Whole increate alſo with his body, but not according to his body increated. Whole formed alſo with his God-head, but not according to his God-head formed. Whole conſubſtantiall with God alſo with his body, but not according to his body conſubſtantiall: as neither alſo, according to his God-head he is co-eſſentiall with men: but he is according to the fleſh conſubſtantiall unto us, exiſting alſo in his God-head. For when we ſay he is according to the ſpirit conſubſtantiall with God, we doe not ſay he is according to the ſpirit co-eſſentiall with men. And contrarily, when we affirme him to be according to the fleſh conſubſtantiall with men, we doe not affirme him to be according to the fleſh conſubſtantiall with God. For as according to the ſpirit he is not conſubſtantiall with us (for according to this he is conſubſtantiall with God): So, on the other ſide, he is not according to the fleſh co-eſſentiall with God: but according to this he is conſubſtantiall with us. And as we pronounce theſe to be diſtinct: and divers one from the other, not to bring in a diviſion of one undivided perſon, but to note the diſtinction and unconfoundablenes of the natures and properties of the Word and the fleſh: ſo we affirme and worſhip thoſe as united, which make to the manner of the undivided union or compoſition.
Vigilius Lib. 4. againſt Eutyches.
IF there be one nature of the Word and fleſh, how then, ſeeing the Word is every-where, is not the fleſh alſo found every-where? For when it was in the earth, it was not verily in heaven: and now becauſe it is in heaven, it is not verily in the earth: and inſomuch it is not, as that, as touching it, we look for Chriſt to come from heaven, whom, as touching the Word, we beleeve to be in the earth with us. Wherefore, according to your opinion, either the Word is contained in place with the fleſh, or the fleſh is every-where with the Word; whereas one nature receiveth not any contrary or divers thing in it ſelfe: and it is a thing diverſe and far unlike to be circumſcribed in place, and to be every-where: and ſeeing the Word is every-where, and the fleſh is not every-where; it is apparent, that one and the ſame Chriſt is of both natures, and is every-where as touching the nature of his God-head, but is not every-where as touching the nature of his man-hood: is created, and hath no beginning: is ſubject to death, and cannot die: the one he hath by the nature of the Word, whereby he is God: the other by the nature of his fleſh, whereby the ſame God is man. Wherefore that one Son of God, and the ſame made the Sonne of man, hath a beginning by the nature of fleſh, and hath no beginning by the nature of his God-head: was created by the nature of his fleſh, and was not created by the nature of his God-head: circumſcribed in place by the nature of his fleſh, and not contained in any place by the nature of his God-head; is lower alſo then the Angels by the nature of his fleſh, and is equall with the Father according to the nature of his God-head: died by the nature of his fleſh, and never died by the nature of his God-head. This is the Catholike faith and confeſſion, which the Apoſtles delivered, the Martyrs eſtabliſhed, and the faithfull hitherto hold and maintaine.