The Sum of Christian Religion, Catechism · Part 2 · Christ's two natures · Question 48
Queſt. 48. Are not by this meanes the two natures in Chriſt pulled aſunder, if his humanity be not whereſoever his divinity is?
Anſw. No: For, ſeeing his divinity is incomprehenſible, and every-where preſent;aJer. 23.24. Acts 7.49. it followeth neceſſarily, that the ſame is without the bounds of his humane nature, which he took to him,bJohn 3.13. Col. 2.9. John 3.13. John 21.15. Matth. 28.6 and yet it is nevertheleſſe in it, and abideth perſonally united to it.
The Explication.
THis Queſtion is another argument and inſtance of the Ubiquitaries. For thus they argue: Object. In Chriſts perſon the two natures are joyned in an unſeparable union: Therefore, whereſoever Chriſts God-head is, there alſo muſt his humanity needs be. Anſw. Theſe two natures remain in ſuch ſort joyned and united, that their property remaineth diſtinct, and neither is turned into other: which would fall out, if each nature were infinite and every-where. Repl. Thoſe two natures, whereof one is not where is the other, are ſundered, neither remaine perſonally united, but are ſeparated: In Chriſt are two natures, whereof one, which is his humanity, is not where is the other, which is his God-head: Therefore the two natures in Chriſt are not united, but ſeparated. Anſw. The Major is true, being underſtood of two equall natures; that is, either both finite, or both infinite; but falſe of unequall natures; that is, of thoſe whereof one is finite, and another infinite. For the finite nature cannot be at once in moe places: but the infinite nature may be at once both whole in the finite nature, and whole without it: and this may we indeed conſider and obſerve in Chriſt. For his humane nature, which is finite, is but in one place: but his divine nature, which is infinite, is both in Chriſts humane nature, and without it, and even every-where. Repl. There muſt notwithstanding be made a ſeparation in another part, where the humane nature is not, though there be no ſeparation where it is. Anſw. Not at all: Becauſe the God-head is whole, and the ſame in the humane nature, and without it. Gregory Nazianzen ſaith: The Word is in his Temple, and is every-where, but after a ſpeciall manner in his Temple. Repl. If Christs humane nature be not adorned with divine properties, it followeth, that there is no difference between Chriſt and other Saints: For no other difference can be found, but the equalling of his manhood with his God-head. For the difference between Christ and the Saints, is either in ſubſtance and eſſence, or in properties: but not in ſubſtance; becauſe the whole God-head dwelleth as well in the Saints, as in Christ: Therefore in properties. Anſw. We deny that there is any difference between Chriſt and the Saints either in ſubſtance, or in properties, or gifts: for this enumeration or reckoning is not perfect and complete. There is wanting a third difference, wherby Chriſt is diſtinguiſhed from all Saints, namely, the ſecret perſonall union of both natures, which is in Chriſt, not in the Saints. For in Chriſt dwelleth the fulneſſe of the God head bodily; ſo that Chriſt-man is God, and Chriſt-God is man: and thus the God head dwelleth not in the Saints. Repl. It is ſaid, God hath given him a name above every name. Anſ. 1. God hath given him ſuch a name, that is, together with his God-head: For as the God-head, ſo the properties of the God-head were given him of the Father.Three peſtilent weeds growing in the Ubiquitaries garden. 2. God gave ſuch a name to him, that is, to Chriſt man by perſonall union, not by any exequation or equalling of both natures. For as the God-head▪ ſo are the properties thereof given. By theſe three objections it appeareth, that the Ubiquitaries (of whom theſe things are brought) fall into foule errours. NeſtorianiſmeInto the errour of Neſtorius, becauſe they ſunder the united natures in Christ, whilſt, inſtead of the union of the natures, they ſubſtitute the exequation and equalling, or the operation and working of one by the other. For two things, two ſpirits, and two natures may be equalled, or mutually work one by another without perſonall union. Iuty chianiſme.Into the errour of Eutyches, becauſe they confound the ſame natures. Artianiſine.They diſarme us of thoſe weapons, wherewith we ſhould fight againſt Arians and Sabellians. For they doe foulely enervate and weaken all thoſe places, which prove Chriſts divinity, by drawing them to the equalling of his humane nature with his divine.
3. Wherefore Chriſt aſcended into heaven.
CHriſt aſcended, firſt, for his owne and his Fathers glory. For his Fathers and his owne glory. Epheſ. 4.10. Phil. 29.10, 11.For, He was to have a celeſtiall Kingdome: Therefore he might not abide in earth. He that deſcended, is even the ſame that aſcended farre above all heavens, that he might fill all things. Wherefore God hath alſo highly exalted him; that at the name of Jeſus every knee ſhould bowe, and that every tongue ſhould confeſſe, that Jeſus Christ is the Lord, unto the glory of God the Father. 2. It was meet that the head ſhould be glorified with excellency of gifts above all the bleſſed, as being the members of that head: which could not have been done in earth.
For our ſakes.He aſcended in reſpect of us, and that for foure cauſes: To make interceſsion for us. Rom. 8.3, 4.That he might gloriouſly make interceſſion for us. Chriſt is at the right hand of God, and maketh interceſſion for us. Now, he maketh interceſſion for us: 1. By the worth of his ſacrifice already offered: which is ſo great, that the Father in regard thereof ought to receive us into favour. 2. By his owne will, whereby he unceſſantly deſireth, that the Father ſhould receive us into favour at the view and remembrance as it were of the ſacrifice performed by him in his body. 3. By the conſent of the Father, approving this will and deſire of the Sonne, accepting the value of his ſacrifice as a ranſome for our ſins, and together with his Son, receiving us into favour. On this wiſe doth Chriſt by his interceſſion apply unto us the benefits and merits of his death. To this application, was required his whole glorification, the parts whereof are his Reſurrection, Aſcenſion, and Seſſion at the right hand of the Father. Object. He made interceſſion for us alſo on earth. Anſw. This interceſſion was made, in reſpect of the interceſſion to come. For of that condition he made interceſſion before, that, having accompliſhed his ſacrifice upon earth, he ſhould preſent himſelfe for ever a Mediatour in the celeſtial Sanctuary. That we might alſo aſcend. John 14.2, 3.That we might alſo aſcend, and might be aſſured of our aſcenſion. I will prepare you a place. In my Fathers houſe are many dwelling places, that is, places to abide for ever: for he ſpeaketh of continuing. Chriſt aſcended: Therefore ſhall we alſo aſcend. The conſequence is good, becauſe he is the head, and we the members: alſo he is the firſt-begotten amongſt many brethren. That he might ſend the holy Ghoſt. John 16.7.That he might ſend the holy Ghoſt, and by him gather, comfort, and defend his Church from the Divell, unto the worlds end. If I go not away, the Comforter will not come unto you. Which (holy Ghoſt) he ſhed on us abundantly through Jeſus Chriſt our Saviour.
Object. He gave the holy Ghoſt both before, and after his reſurrection: wherefore he went not for that cauſe away, as to ſend the holy Ghoſt. Anſw. He had given him indeed before, but not in ſuch plentifull manner, as in the dayes of Pentecoſt. That ſending of the holy Ghoſt, which was from the beginning of the world in the Church, was done in reſpect of Chriſt to come, who ſhould at length reigne in humane nature, and give largely and in abundant manner the holy Ghoſt. Before his aſcenſion he gave him not in ſuch plenty, becauſe of the decree of God, who purpoſed to doe both by man glorified: And the ſending of the holy Ghoſt was the chiefe part of Chriſts glory. Therefore it is ſaid, As yet was not the holy Ghoſt, that is,John 7.39. the wonderfull and plentifull ſending of the holy Ghoſt, becauſe Chriſt was not as yet glorified. Except I go away, the Comforter ſhall not come unto you. John 16 7.This was the cauſe why the ſending of the holy Ghoſt was deferred untill the aſcenſion. 4. That he might promiſe for us in the ſight of God, that he would bring to paſſe, that we ſhould no more offend.
4. What is the difference between Christs aſcenſion and ours.
CHriſts aſcenſion and ours agree, 1. In that it is to the ſame place.They agree. For we ſhall aſcend into the ſame place whither he aſcended. 2. In that alſo it is to be glorified. Father, I will that they, which thou hast given me, be with me, even where I am, that they may behold my glory. But they differ,John 17.24. They differ. 1. Becauſe Chriſt aſcended by his own power and vertue: we not by our own, but by his. No man hath aſcended into heaven (that is by his own proper vertue) but the Son of man. We ſhall aſcend by, and for him. I go to prepare you a place. I will that they which thou hast given me, be with me,John 3.13. John 14.2. & 17.24. even where I am. 2. He aſcended to be head: we to be his members. He to glory agreeable for the head: and we ſhall aſcend to glory fit for members. He aſcended to ſit at the right hand of the Father; we to ſit indeed in his and his Fathers throne, but that only by a participation: not in the ſame degree and dignity with him. To him that overcometh, will I grant to ſit with me in my throne, even as I overcame, Revel. 3.11.and ſit with my Father in his throne. Chriſt therefore aſcended as head of the Church: we ſhall aſcend as members of this head, that we may be partakers of his glory. 3. Chriſts aſcenſion was the cauſe of our aſcenſion: but it is not ſo of the contrary. 4. Whole Chriſt aſcended: but not the whole of Chriſt: becauſe he aſcended as touching his humane nature only, and not as touching his divine, which alſo is on earth: But the whole of us ſhall aſcend, becauſe we have only a finite nature; and that but one.