The Sum of Christian Religion 2, Part 2 · Subpart 19 – Subpart 20

The Sum of Christian Religion 2 · Part 2 · Subpart 19 – Subpart 20

p. 520THE COMMON PLACE OF THE TWO NATVRES IN CHRIST.

The Queſtions here to be obſerued.

1 Whether there be two natures in the Mediatour.

2 Whether they be one, or two perſons.

3 If they be one perſon, what maner of vnion that is of them, and how made.

4 Why this perſonall vnion was neceſſarie to be made.

1 WHETHER THERE BE TWO NATVRES IN CHRIST OVR MEDIATOVR.

Two natures in Chriſt.WHAT there are two natures in Chriſt, this one reaſon doth ſhewe by good demonſtrance: Eſſentiall properties, which are oppoſite, cānot be in the ſame, nor be affirmed of the ſame thing, in reſpect of the ſame nature or cauſe. Vigilius, lib. 4. One nature dooth not receiue in it ſelfe a thing contrarie & diuerſe. But in one and the ſame Chriſt are, & are affirmed of him, properties diuerſe & contrarie, diuine and humane, finite infinite, paſſible impaſſible, and ſuch like: Therefore there muſt needes be diuerſe natures in him, humane and diuine. And that the very p. 521diuine nature, creatreſſe of all thinges, is in Chriſt,Chriſt true man and of our kinde and nature. hath bin alreadie proued. It remaineth that we ſhew, a true humane nature to be in him, & that ſuch as ours is, and perfect, conſiſting of a bodie, and a reaſonable ſoule, of which as of eſſentiall parts is made a third ſubſtance, to wit, this particular humanitie, which the Word hauing taken once into the vnity of perſon, doth neuer laie awaie againe. Which we are to holde againſt heretickes both oulde and newe, whereof ſome deny Chriſtes fleſhe to hauehave bin formed of the Virgins ſubſtance, but will hauehave it brought down from Heauen into the Virgin, or begotten in her of the ſubstance of the holy Ghoſt. Others fancie, Chriſt to hauehave, in ſteede of true fleſhe the likeneſſe, ſemblance, and appearancie of a mans bodie. Others acknowledge indeede, that hee hath a true bodie, but not a humane ſoule, the roome whereof is ſupplied by the Woord vnited vntounto the body.

Againſt theſe & the like errors, the ſentence & doctrine of the church is confirmed. Firſt, by plaine places of ſcripture, which teſtify, chriſt Maries ſon, to hauehave bin made like vntounto vsus in al things, that is, in eſſence, in properties, in infirmities, ſin only excepted. Lu. 1.31. Loe, thou ſhalt cōceiue in thy womb & bear a ſon. Seeing then the Virgine conceiued this her ſonne in her womb, bare it vntil the vſual time of deliuery, and was deliuered of it, as other weomen vſe to bee of their children: it followeth, that his fleſh was not brought from heauen, or elſewhere taken, which ſhould but paſſe only through the womb of the Virgin: but was formed in the Virgins womb, of her ſeed & ſubſtance. Heb. 2.11. He that ſanctifieth, and they which are ſanctified, are al of one: wherfore he is not aſhamed to cal thē Bretheren. And a litle after: For aſmuch as the children were partakers of the fleſh and blood, he alſo himſelfe likewiſe took part with them: Again, In al things it became him to be like to his brethren. Therfore he hath a humane nature of the ſame kind wholy with ours. Heereof hee is called the fruite of Maries womb. Luk. 1.42. the firſt begotten ſon of Mary, Luk. 2.7. made of a woman, Gal. 4.4. The ſeed of Abraham, Gal. 3.16. Heb. 2.16. made of the ſeede of Dauid, Rom. 1.3. Borne of the Iewes, concerning the fleſh, Rom. 9.5. & eueryevery where, the ſon of Abraham, of Dauid, and the ſon of man: And alſo Luk. 3. his petigree & ſtock, concerning the fleſhe, is deduced vntounto Adam. Therefore hee was begotten of the ſubſtance of his mother Mary, and iſſued p. 522from the ſame ſeede of Adam, from which we did. Luk. 24.39. Chriſt prooueth himſelfe to be a true man, and not a ſpirite, by this, that a ſpirite hath not fleſhe and bones, as hee hath and reteineth, euen after his reſurrection. Apollinaris the hereticke ſaide, that Chriſtes bodie indeede was a true bodie; but inſteede of a ſoule he had the Woorde onlie. But this man is eaſilie refuted, becauſe Chriſt ſhould not then hauehave bin like vntounto his brethren in al thinges, except ſinne. And Chriſt himſelfe doth plainly confeſſe, My ſoule is verie heauy euen vntounto the death, Mat. 26.38. And, Luk 2.52. he is ſaid to hauehave encreaſed in wiſedome, and ſtature, and in fauour with God and men. And Iohn 10.18. To laie downe his ſoule, and to take it againe. But to encreaſe in wiſedome, and to bee heauy and ſad doe neither agree vntounto a bodie, which is reaſonleſſe: neither vntounto the god-head which is not obnoxious to changes and paſſions. Hither belongeth alſo that, Luk. 23.46. Father, into thine handes I commend my ſpirit. And when hee thus had ſaid, He gaue vp the Ghoſt. This cannot bee ſaide of chriſts godhead. For that being immenſe & infinit is eueryevery where, nether doth a remouing from one place to another agree vntounto it; it is not laid downe, and taken vp again, that is, it neuer departed or was ſeuered from the body, but remaineth alwaies vnited vntounto it. Wherefore there muſt needs be in Chriſt, beſides his body & his Godhead, a true humane ſoule, which did truely ſuffer and abide in Chriſt theſe chaunges and the like.

Secondly, it is confirmed by diuine promiſes and prophecies. For the Meſſias in the old Teſtament was promiſed to be ſuch a one, as ſhould be the ſeede of the woman, of Abraham, Iſaac, Iacob, &c. But this Ieſus, the Sonne of the Virgine Mary, is that promiſed Meſſias. Therefore he muſt needs bee true man, iſſuing of the bloode and poſterity of the woman and the Fathers, and therefore to hauehave been indeede begotten of the ſubſtance of Marie, and to hauehave taken true fleſh.

Thirdly, The office of the Mediatour confirmeth the ſame. The ſinne of men in reſpect of gods truth and iuſtice, could not bee puniſhed in any other nature, than in a humane nature, which ſhoulde bee of the ſame kind with ours. But in the Mediatour which is Jeſus Chriſt alone, our ſinnes were to bee puniſhed. Therefore he muſt needes bee true man, who hath humane fleſh, p. 523not created of nothing, or borne elſe-whence, but ſprong from the bloud of Adam, as well as ours. Moreouer, Jt was neceſſarie for Chriſt not onelie to take, but alſo to retaine our nature for euer: Becauſe GOD hath decreed to beſtowe, and dooth beſtowe the benefites, which Chriſt by his death hath purchaſed for vsus, by this man CHRIST vponupon them onelyonly, who are and remain engraffed into his maſſe and fleſh, as members into their head, or braunches into their vine. 1. Cor. 15.21. For ſince by man came death, by man came alſo the reſurrection of the dead. Iohn. 15.6. Jf a man abide not in me, he is caſt forth as a braunch and withereth Laſtly, Jt behoued Chriſt to be made and to continue our brother for euer, that as he is fleſh of our fleſh, ſo we alſo of the otherſide might be fleſh & bones of his fleſh and bones, by the ſame ſpirite dwelling in vsus. Eph. 5.30. We are members of his bodie, of his fleſh, and of his bones. Iohn. 5.56. Eph. 4.12.16. Rom. 8.11. &c. Wherefore except Chriſt had indeede taken our nature, without which hee cannot be our brother, we ſhoulde looſe that comfort euer needefull and neceſſarie for vsus, which conſiſteth in the Brotherhood onelyonly of Chriſt with vsus: I am of his fleſh and of his bones.

1 Obiection. The fleſh of Adam (that is, humane fleſh iſſuing from Adam by generation vntounto his poſteritie) is ſinnefull. The fleſh of Chriſt is not ſinnefull, therefore the fleſh of Chriſt, is not the fleſh of Adam. Aunſwere. The Maior propoſition hath a fallacie of the accident. For it is not neceſſarie, that of whatſoeuer the accident of a thing is denied, of the ſame the thing alſo or ſubiect of the accident ſhoulde bee denied: becauſe an accident dooth ſo cleaue to the thing wherein it is, as it may bee ſeparated from it. Sinne is not of the eſſence and nature of humane fleſh: for that was created pure of God: but ſinne came otherwiſe, by the defection & falling of our firſt parents from god. Seeing then the fleſh of Adam is ſinfull only by an accident, it foloweth that the fleſh of Chriſt is onelyonly in reſpect of that accident not the fleſh of Adam, but is as touching the ſubſtaunce the ſame fleſh with the fleſh of Adam. Wherefore they deale like Sophiſters, who denie the fleſh of CHRIST, for that it is voide of ſinne, to bee the ſame in ſubſtaunce, or Eſſence, or kinde, with the fleſh of Adam. p. 524For hee that coulde in the beginning create humane fleſh pure of nothing, is able alſo by his omnipotent power, and ſpeciall working ſo to forme it of the ſubſtaunce of the Virgin being a ſinner, as withall to let and ſtop any iſſuing of ſinne thereunto, that is, to make it pure and holy. There is no new or ſtrange thing therefore, if the omnipotent Lord hath tooke humane ſubſtance, without the accident, ſinne, into the vnity of his perſon. Wherefore this their Argument ſhalbe rather thus inuerted: The fleſh of Adam is true fleſh. Chriſts fleſh is the fleſh of Adam: therefore Chriſts fleſh is true fleſh: and by a conſequent, Chriſt is true man: as alſo the office of the Mediatour did require, that he ſhould both bee and continue true man. For ſeeing true men had ſinned, he was to be true man that ſhoulde make ſatisfaction. Becauſe it muſt bee one and the ſame Mediatour, who muſt alwaies make interceſſion vntounto the father for vsus, and hee muſt euer continue ſuch, that is, true and very man.

2 Obiection. That which is conceiued and begotten of another, is of the ſame ſubſtance with him. The fleſh of Chriſt was conceiued of the holie Ghoſt. Therefore the fleſh of Chriſt is no creature, but came downe from heauen, iſſuing from the ſubſtaunce of God. Aunſwere. There is a fallacie in the diuers vnderſtanding of the particle OF. For that in the Maior ſignifieth the matter or material cauſe, in the Minor the efficient cauſe onelyonly, that is: That which is conceiued or begotten of another, transfuſing or paſſing his ſubſtance, or part of his ſubſtaunce into the thing begotten: this is of the ſame eſſence with him who begot it: CHRISTS fleſhe was conceiued by the Holy GHOST, not that hee transfuſed or paſſed his ſubſtaunce into the fleſh begotten, but becauſe in miraculous ſort, hee formed in the Virgins wombe of her ſubſtance the body of Chriſt, ſo that it ſhould not be contaminated or polluted with original ſinne. For neither could Chriſt bee in that ſort conceiued by the holy Ghoſt, as that his fleſhe ſhoulde iſſue from the ſpirits ſubſtance: and that for theſe cauſes. 1. Becauſe if this were graunted, then were he not borne man of the Virgin, or propagated of the Virgins ſubſtance. 2. Becauſe God is not changed into fleſh. 3. Becauſe the Word tooke the fleſh, but was not changed into it.

p. 5253 Obiection. Jn God are not two natures. Chriſt is God. Therefore there are not two natures in him. Aunſwere. Meere particulars doe enforce nothing. For if the Maior bee taken vniuerſallie, it is falſe: whoſoeuer is God, in him are not two natures: this generall propoſition is falſe. The Maior therefore is true, as touching God the father, and God the holy Ghoſt, but not as touching God the ſonne incarnate. Replie 1. But nothing can bee added vntounto God, by reaſon of the great perfection and ſimplicitie of his nature. Chriſt is God; therefore the humanitie could not be added vntounto his diuine nature. Aunſwere. Nothing can be added to God, whereby his eſſence may bee changed and perfected. But in that God the Word, ioined the humane nature vntounto him perſonallie, there came no chaunge or great perfection thereby to the Word which tooke it, but to the nature which was taken. Replie 2. Humane nature cannot come vntounto him who dwelleth in the light that none can come vntounto. 1. Tim. 6.16. Aunſwere. This is true, if ſo God doth not aſſume and take it vntounto him. Replie 3. But it is ignominious for God to be a creature. Chriſt, man, is God. Aunſwere. The chaunging of the Godhead into a creature, woulde hauehave beene ignominious and reprochful vntounto the Word: but that the godhead ſhoulde bee vnited vntounto a creature is is moſt glorious vntounto god, as who by that meanes hath demonſtrated and made knowen his infinite both goodneſſe, and wiſedome, and iuſtice, and power, to the whole world.

2 Whether Chriſt be one perſon, or mo.

IN Chriſt are two perfect natures, whole, and diſtinct: and double properties alſo and operations naturall: but one perſon, which ſubſiſting in both theſe natures, diuine and humane, is truely deſigned by the concrete termes or voices of both natures. For it was requiſit that one & the ſame ſhould be Mediator both by merit, & by power. But they who make two perſons, make alſo two Chriſts with Neſtorius, the one a man paſſiue and crucified; the other God, not crucified, and onelie aſſiſting the man Chriſt by his grace.

1 Obiection. Jn whom are two things which in themſelues make two whole perſons, in him alſo are two perſons. But in Chriſt are two things which make two whole perſons; namely the Word, p. 526which is by it ſelfe a perſon, ſubſiſting from all eternitie, and the bodie and ſoule, which beeing vnited make likewiſe a perſon. Therefore in Chriſt are two perſons. Aunſwere. We denie that part of the Maior, to wit, That the bodie and humane ſoule doe, as in other men, ſo alſo in Chriſt concurre to make a created perſon of the humane nature, and diuers from the perſon increate and eternall of the Woordc. For albeit the humane nature in Chriſt compounded of a bodie and a reaſonable ſoule, is an indiuidual and particular or ſingular ſubſtance, as being from other indiuiduals of the ſame nature diſtinguiſhed by certaine properties and accidents: yet neither was it or is it a perſon or ſubſiſtence.

For firſt, A perſon is that which is not onelie a particular or ſingular thing, but alſo it ſelfe conſiſteth and ſubſiſteth in it ſelfe, and by it ſelfe, not ſuſteined in or of anie other. But CHRISTS humane nature, now from the verie firſt beginning thereof dependeth and is ſuſteined by the perſon of the Word. For it was at once both formed and aſſumed of the Word into vnitie of perſon, and made proper vntounto the Word: before and without which aſſumption or perſonal Vnion, it neither was, nor had beene, nor ſhoulde be, ſo that this Vnion being diſſolued and looſed, it muſt needes follow that that this fleſh and this ſoule ſhould be brought to nothing. Therfore Chriſts humane nature hath not any ſubſiſtence or perſon proper vntounto it ſelfe. Secondly, Jt belongeth to the nature or definition of a perſon, that it be an indiuidual incommunicable, and alſo no part of another. But the nature which the Word took and aſſumed belongeth to the ſubſtance of one Chriſt, a part alſo of whom it is after a ſort. Therefore in it ſelfe and by it ſelfe it is no perſon. Reply. That which appertaineth to the ſubſtance of a perſon, and is a part thereof, cannot be a perſon. The word appertaineth and belongeth to the ſubſtaunce of Chriſt, and is after a ſort a part of him, as well as the humanitie. Therefore neither ſhall the word be by this reaſon a perſon.

Anſ. The Maior propoſition, if it bee vnderſtood ſimplie or vniuerſally, is falſe. For a reaſonable ſoule, exiſting in the bodie, is not a perſon, but a part of an humane perſon, which the ſoule together with the bodie doth make: yet notwithſtanding the ſame ſoule, being looſed from the bodie, is a perſon by it ſelfe, not that compound and mortall p. 527perſon, whereof it was a part, that is, an humane perſon, but a perſon moſt ſimple and immortall, ſuch as are the Angels: becauſe it ſubſiſteth out of the bodie by it ſelf, neither is part of another. So may it be ſaid of the Word, if it be conſtred aright & with indifferencie, that the Word in it ſelfe, and by it ſelfe is not the whole perſon of Chriſt or the Mediatour, as he is Chriſt and Mediatour; that is, is not that whole thing, which is Chriſt, who is not onelyonly God, but alſo man; and yet is in it ſelfe and by it ſelfe the perfect and whole perſon of the Godhead, truelie ſubſiſting before the fleſh was, that is, the onelie begotten ſonne of God. For this ſelfe ſame perſon exiſting in it ſelfe from euerlaſting, and remaining for euer moſt ſimple and vncompound, is, by the aſſuming of humane nature, made in time after a ſort compound, that is, the Word incarnate. Wherefore in reſpect of the perſon conſidered in Vnion, or incarnate, the Word is rather conſidered as a nature, and both it ſelfe, and the humane nature may be called as it were the parts of whole Chriſt, & are ſo called alſo of many of the auncient Fathers which were ſound in faith, not that the fleſh aſſumpted did adde any part to the ſubſiſtence of the Word: or as if of the Perſons of the Word, and the humane nature, as being vnperfect parts, was made another perfect perſon of a certaine third Eſſence, conſubſtantiall with neither of thoſe natures of which it is compounded: but becauſe the perſon of the Word altogether one and the ſame, which before the fleſh was taken conſiſted in the diuine nature onelyonly, doth now after the taking of the fleſh, ſubſiſt in two perfect natures, diuine and humane, ſuffering no commixtion, confuſion, or mutation: that is, The perſon of the Mediatour is ſaide to bee conſtituted of two natures, diuine and humane, as it were of partes, becauſe thoſe two are neceſſarilie required, and doe concurre to the abſoluing and accompliſhing of the woorke of our redemption. In this ſenſe therefore both by auncient, and latter Diuines, and alſo by Schoolemen are vſed well and without daunger theſe Phraſes and ſpeeches: Chriſts perſon is compounded: The two nature are, as it were the partes of Chriſt: The perſon of Chriſt is, conſiſteth, is conſtituted, is made of or in the two natures of God and man: the two natures concurre, come together into one perſon and ſubſiſtence: they make one hypoſtaſis or ſubſiſtence: p. 528Both natures belong, and concur to the ſubſtance of one Chriſt: Both are of the ſubſtance of Chriſt: the humanitie with the Worde, or contrarie, the diuine perſon or ſubſiſtence with the humane nature doth conſtitute or make the ſubſtance of one Chriſt. Of the worde and the fleſh aſſumpted, as of ſubſtantial parts doth one Chriſt conſiſt. By theſe and the like phraſes of ſpeech, vſed of this myſterie ſingular, and ſurpaſſing all capacitie of mans wit, the Orthodoxal, that is, men of a right and ſound iudgement in pointes of faith will ſignifie and ſome way expreſſe this onelyonly: that the two natures are ſo vnited and linked in that one perſon of Chriſt, as that they exiſt wholy in the ſame perſon or ſubſiſtence, which is, perfect and whole, proper vntounto the word from euerlaſting by nature, and is, whole, made in time the perſon of the humanitie alſo now aſſumpted and deſtitute of the proper perſonalitie thereof: and this it is made by grace of vnion, ſo that the diuine ſubſiſtence or perſon of the Word, being in it ſelfe moſt ſimple and moſt perfect, doth notwithſtanding ſubſiſt truely and indiuiduallie in the two natures. Wherefore ſeeing the thing it ſelf is cleare & agreed vponupon among them who are of right iudgement and ſound in faith, wee are not odiouſly to iar about words, eſpecially ſince that concerning theſe ſupernatural thinges, no wordes of humane ſpeech can be found, which way at all ſuffice for the expreſſing of them. But as it is not well ſaid, the perſon took the perſon, or the nature took the perſon: So theſe ſpeeches are true & agreeable to faith, The perſon tooke the nature: Likewiſe, the Nature tooke the Nature. For the diuine Nature is not here conſidered abſolutely or eſſentially, but in the perſon of the word, or perſonallie.

2 Obiection. That which ſubſiſteth not by it ſelf is more vnperfect than that which ſubſiſteth by it ſelfe. Chriſtes Humanitie doth not ſubſiſt by it ſelfe: and ours doth ſubſiſt by it ſelfe: therefore Chriſts humanitie is more vnperfect than ours. Aunſwere. Firſt, if, that which ſubſiſteth by it ſelfe, be oppoſed to an accident, which exiſteth by being in another: this part of the Minor Propoſition is falſe, that Chriſts humanity doth not ſubſiſt by it ſelfe: becauſe that alſo is a ſubſtance. But in this diſputation, Subſiſting by it ſelfe, is oppoſed to that, which is indeede ſubſtance, but yet dependeth of another, and conſiſteth in another. So we ſay that mankinde, and the vniuerſall or generall kindes of all thinges doe not ſubſiſt in p. 526themſelues, but in their ſingulars, as the common nature of all men conſiſteth not by it ſelfe, but in particular men. Wherefore for further aunſwere wee ſay, that the Maior propoſition, beeing ſimplie, and generallie taken, is falſe. For the ſoule of man beeing looſed from the bodie, dooth ſubſiſt by it ſelfe; the ſame, while it remaineth in the bodie, conſiſteth not by it ſelfe, but vnited with the bodie: Neither yet is it therefore to bee thought more vnperfect, when this rather dooth moſt make to the perfection thereof. For it is created of GOD to this purpoſe, that it ſhoulde together with the bodie conſtiſtute and abſolue the Eſſence of man, and ſhoulde bee a part thereof. So the ſoule and bodie of CHRIST were created to that ende, as to bee the proper ſoule and bodie of the ſonne of GOD, and to depende perſonallie of him. That therefore CHRISTS humanitie hath his ſubſiſtence not in a created perſon proper vntounto it by nature, but in the eternall hypoſtaſis and perſon of the Worde: it is ſo farre from bringing any imperfection thereunto (for the ſubſiſtence or manner of ſubſiſting doth not change the nature or eſſence of a thing) that rather the greateſt ornament, glorie, and eminencie commeth thereby vntounto it: and this is the chiefe and principall difference, whereby it differeth and is diſcerned from all men, and alſo from the bleſſed Angels.

3 Obiection. A dead and an euerliuing thing are not the ſame ſubſiſtent or perſon. Chriſt was dead, and yet euer-liuing. Therefore hee is not one perſon. Aunſwere. The Maior is either particular, or beeing taken generallie it is falſe. For one and the ſame ſubſiſtent, truely and indiuidually ſubſiſting in diuers natures, euen as Chriſt is, may bee ſaide dead and euerliuing: as one and the ſame man is both mortall and immortall in reſpect of diuers natures whereof he is made and doth conſiſt.

3 What manner of Vnion this is of the two natures in Chriſt: and how made.

THE Vnion of the fleſh with the Worde was not made in the Eſſence or nature, or in any eſſentiall property, p. 530but in the perſon of the Word. That this may be the better vnderſtood we muſt obſerue:

1 What is to bee vnited in nature, or into nature.

2 What likewiſe to be vnited in perſon, or into, or vntounto one perſon, or according to ſubſiſtence.

1. WHAT IS, TO BE VNITED IN NATVRE.

FIRST, Thoſe thinges are ſaide to bee vnited in nature or Eſſence, which as eſſentiall partes are coupled to the ful perfection or conſtitution of one nature or eſſence, or kinde, that is, which make a perfect and whole eſſence or kinde, and are one eſſence or ſubſtaunce. So the ſoule and bodie are vnited to conſtitute or make the kinde or eſſence, or nature of man: that is, are ſome one and perfect man. Whatſoeuer thinges then are eſſentiall partes of a perfect thing, they are ſaide to bee vnited in nature, and vntounto or into one nature. Secondly, thoſe things alſo are ſaide to bee vnited in nature or eſſence, which are one in nature, eſſence, or kinde, or which are one eſſence, or of one eſſence and nature, or hauehave one common-eſſence, or vnitie of nature, or are ioined and agree in one eſſence. So two men are ſaide to bee vnited in nature, that is, are one in kinde, or of the ſame humane nature. The three perſons of the God-head are vnited in eſſence, that is, are one in Eſſence, or are of one and the ſame diuine eſſence, in number, or hauehave the ſame Godhead in common.

So likewiſe, To bee vnited in properties or perfections naturall or eſſentiall, is to gette or hauehave the ſame, or like equall properties eſſentiall. Which is indeede nothing elſe than to bee made, and bee one nature, or moe ſubſtaunces of the ſame nature and eſſence. So two men are vnited in naturall properties and perfections, becauſe they hauehave the ſame in kinde, or the like, and therefore are of the ſame humane p. 531nature. The Aire in the Chimney, which getteth the perfections or qualities of the fier, as beeing nowe become a flame; and the fier of the burning coales which fiereth and inflameth the Aire next vntounto it, are two ſubſtaunces of the ſame properties and fierie nature, and therefore are ſaide to bee vnited in nature and eſſentiall properties, that is, they are two fiers in number, but in kinde and nature they are one. Likewiſe the three diuine perſons are vnited in eſſential properties, that is, hauehave the ſame eſſentiall properties: which is nothing elſe, but that they are one eſſence, one and the ſame God.

2 WHAT IS TO BE VNITED IN PERSON.

THOSE things are ſaid to bee vnited in perſon, which are one perſon, that is, which although they differ in naturall properties, yet exiſt in one and the ſame indiuiduall ſubſiſtence: or hauehave altogether the ſame ſubſiſtence. So the ſoule and bodie of man are vnited and concurre vntounto one perſon, becauſe they beeing vnited doe make one perſon, or one ſubſiſtent, incommunicable, not ſuſteined in another, or of another. The Father, the Sonne, and the holy Ghoſt are not vnited in perſon, or perſonall properties: becauſe they hauehave theſe not the ſame, but diſtinct.

By this which hath beene ſaide, it is manifeſt, That the Vnion in nature and naturall perfections, is an equalitie of properties and nature: but the perſonall Vnion is, when two vnlike natures are coupled, ſo that each reteineth his naturall properties and operations whole and diſtinct, but yet hauehave both one and the ſame ſubſiſtence wholie: or, it is the ioining of two natures different in properties, to conſtitute the ſubſtaunce of one indiuiduall, or perſon, that is, ſuch a connexion and knitting of them together, as that they are one indiuiduall ſubſiſting by it ſelfe, or the ſubſtaunce of one indiuiduall.

But that in Chriſt the Vnion of the fleſh with the Woorde p. 532is not eſſentiall, made in the nature, or anie eſſentiall propertie of the God-head, is ſhewed by theſe reaſons. Firſt, Of the God-head and the fleſhe aſſumpted, there ariſeth not anie third Eſſence: but eache is and abideth an Eſſence ſo perfect and whole, as neither (eſpeciallie the Diuine, as beeing in it ſelfe a perſon and ſimplie voide of all change) commeth into the compoſition or compounding (as wee properlie take this Word) of the other, Secondly, Jf the Vnion of the fleſhe with the Word were eſſentiall; it would follow, that the humanitie once aſſumpted and taken was equalled with the Godhead, in eſſentiall properties, and ſo by a conſequent, to bee made of the ſame nature & eſſence with the Word. So Vigilius in his fourth booke ſheweth, that the Eutychians held two ſubſtances to be in Chriſt of the ſame nature. Wherefore they who will hauehave the eſſential properties of the Godhead to be reallie communicated and common with the fleſhe, ſo that the fleſhe ſhoulde truely and reallie bee, and bee called omnipotent, omniſcient, and whatſoeuer elſe the God-head is: they indeede, howſoeuer in woordes they mightily ſtand againſt it, holde this Vnion to bee made in eſſentiall properties and in nature, and both with Eutyches and Schwenckfield, they confounde both natures, and take away the difference betweene the creature and the Creatour; and alſo with Neſtorius they frame and make two perſons, and ſo bring in a quaternitie. For albeit they ſay, that they in that their confuſion, or as themſelues call it with their Maſter Schwenkfield, Deifiyng and Maieſticall exaltation of the fleſhe, doe retaine the ſubſtance of the fleſhe: yet two ſubſtaunces hauing reallie the ſame and like perfections are two Subſiſtents or perſons of one nature, as are two men, and whatſoeuer other indiuiduals of the ſame kind or nature. Laſtly with Sabellius and the Patripaſſians they incarnate the whole Trinitie. For there is one and the ſame Eſſence in number of the diuine perſons, and the ſame eſſential properties. Wherefore that which is vnited, and equalled with one of theſe three according to eſſence, muſt needes be alſo vnited and equalled with the reſt.

Wherefore the Vnion of both natures in Chriſt is perſonall, or according to the ſubſiſtence proper vntounto the Word, both natures p. 533keeping and retaining, in that vnion, their properties whole and vnconfounded. For the Word did not, by vniting humane nature vntounto it, make the ſame the Godhead, or GOD, and omnipotent, immenſe, and infinite: but it tooke the manhood which reteineth ſtill the properties belonging vntounto it, and ſo did ioine and knitte it vntounto it ſelfe, as to bee one perſon with it, and the ſubſtaunce of one Chriſt. Neither is it abſurd, that a thing which neither is made or is one with another in kinde, neither any Homogeneal part thereof, ſhoulde yet exiſt in the ſame ſubſiſtence with it, or ſhoulde ſubſiſt in it ſelfe, where-with it is vnited. For a graffe hath his ſubſiſting in a tree of another nature or kinde. The ſame is the ſubſiſtence both of the ſprig, engraffed, and of the tree ſuſteining the ſprig: that is, they are one and the ſame indiuiduall tree, yet hauehave they and ſo doe retaine natures in properties moſt diuers. The like reaſon is there in the two natures of Chriſt both ſubſiſting in or of the ſame perſon of the ſonne.

Obiection. The humane nature is vnited with the Word in perſon, but not in nature. Therefore the perſon is diuorced and ſundered from the nature. Againe, The perſon onelie of the ſonne is vnited with the humane nature: therefore not the diuine nature it ſelfe of the Word. Aunſwere. In both theſe Arguments is a fallacie 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 ſounde in faith, either knowe not, or are not willing to diſtinguiſh betweene theſe two Phraſes of ſpeech, To bee vnited in nature, and, to be vnited too or with a nature: when notwithſtanding the difference is very great, and moſt familiar, and knowne vntounto the ſchoolemen. For to bee vnited in nature, is to bee equalled, that is, to bee made one eſſence or nature with another: To bee vnited too or with a nature, is to bee coupled and ioined therewith to one ſubſiſtence or perſonalitie. Wherefore the fleſhe is vnited to or with the the Woorde, not in nature, or in Eſſentiall propertie, that is, it is not made with the Woorde one eſſence, neither made equall vntounto it in omnipotency, wiſedome, and nature: for ſo ſhoulde the whole Trinitie bee incarnate: Yet is it vnited to the omnipotencie, wiſedome, p. 534nature and eſſence of God, not ſimplie, but of god the Worde. Now this is nothing elſe, than the fleſh to be vnited to the perſon of the ſonne, or to the Worde in perſon, which perſon is the verie diuine nature or eſſence, omnipotent, wiſe, and whatſoeuer elſe is proper to the Godhead.

But albeit the fleſh taken or aſſumpted is truely vnited both to the perſon and to the nature of the Word: For the perſon is not any ſeuerall thing, or reallie differing from the eſſence, but is the eſſence it ſelfe: yet is it well ſaide, that the fleſh is vnited to the Word in perſon only: 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 vnion is the perſon onelyonly of the Word aſſuming and taking the fleſh, but not the Godhead. For the perſon onelyonly is proper vntounto the Word: the eſſence of the Godhead is common to him and the ſame with the Father and the Holy Ghoſt. This is plainely taught by the 6. Toletan Councel, Cap. 1. in theſe wordes: The ſon onelyonly tooke the humanitie in ſingularity of perſon, not in vnitie of diuine nature, that is, in that, which is proper vntounto the ſon, not which is common to the Trinitie. And Ruſticus in his dialog againſt the Acephaliſts: Not god the Word by the diuine nature, but the diuine nature by the persō of god the Word is ſaid to be vnited to the fleſh. And a little after: Wherefore both God the Woorde and his nature is incarnate: hee by him ſelfe, & in that he is himſelfe: his nature not ſo, but by the perſon. God the Word then as touching himſelfe is vnited to the fleſh, for he is made one perſon and one ſubſiſtence with the fleſh; but as touching his nature hee is conioyned rather than vnited: becauſe there remaine ſtill two natures.

Wherefore either foule & ſhamefull is the follie, or notorious the malice and ſlaunder of certaine ſmatterers, that of this verie orthodoxall and ſound poſition not of the ſchoolmen onelyonly, but of Councels alſo and auncient Fathers, The fleſh is vnited to the Word, in perſon onelyonly, or according to ſubſiſtence; and this onelyonly maketh the proper difference of perſonall vnion: they inffer, that by this meanes the diuine nature of the Woorde is drawen away from the perſonall vnion. But let them againe and againe looke vntounto it, leaſt by that their reall communicating of the eſſentiall p. 535properties of the Godhead (which are the verie diuine eſſence common to the ſonne with the Father and the holy Ghoſt) which communication they will hauehave to bee the perſonall vnion which they define by it, they ouerthrowe as well the eternall Godhead of Chriſt man, as alſo the manhood it ſelfe; and withall plainlie incarnate the whole Trinitie.

That then one and the ſame Chriſt is, and is called truly and reallie the verie eternall God, immenſe, omnipotent▪ creatour; and true naturall man, finite, weake, ſubiect to paſſions and ſufferinges, and a creature: the onelyonly cauſe is the vnitie of perſon ſubſiſting in two natures perfect, whole, and reallie diſtinct, diuine and humane. For euerie indiuiduall and perſon is denominated or named of the natures or formes, and their properties and operations, cōcurring or ſubſiſting in it. Wherefore ſeeing in the ſame indiuiduall perſon of the Word doe truely ſubſiſt, and belong to the ſubſtance of one Chriſt, theſe two moſt diuers natures: vntounto one and the ſame Chriſt, of which ſoeuer nature he be called, do agree, & are affirmed of him all the attributes and properties both diuine and humane, but after a diuerſe manner. For the attributes which agree to Chriſt in reſpect of the perſonall vnion, 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 ech nature: whether the ſame bee eſſentiall, belonging to the eſſence of the thing, or which neceſſarily followe & accompanie it, without which the nature can not conſiſt: or accidentall, which may bee away and wanting, without the deſtruction of the nature. The eſſentiall properties and perfections of the Godhead are, to be eternall, vncreate, immenſe, euerie where preſent, not to be circumſcribed in place, omnipotent, omniſcient, and the like, which are the verie eſſence of the Godhead, as alſo to create, to giuegive the Holy Ghoſt, to regenerate.

The eſſentiall attributes of the humanity are, to hauehave a ſoule vnderſtanding, immortall; and a body compounded of elements, conſiſting of skinne, bloud, fleſh, bones, veines and ſinowes, hauing a certaine and definite greateneſſe, figure, proportion and collocation or localnes of partes: and therefore to be circumſcried in one place, to be ſolid, viſible, palpable and ſuch like. Theſe Chriſt p. 536reteineth for euer, becauſe without theſe nothing can bee a humane nature. The accidental properties of the humanitie are thoſe infirmities which enſued vponupon ſinne, which infirmities Chriſt together with the humane nature it ſelfe aſſumed and tooke without ſinne. For he tooke the forme of a ſeruant, which by his reſurrection and aſcenſion hee laide down againe.

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 obſerued as touching the attributes or properties of both natures in Chriſt.

BOTH natures, and their properties are truely and reallie affirmed of the perſon and of themſelues interchangeably, in concrete termes or voices: yet ſo, that the proper predicate which is proper vntounto 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 perſon ſubſisting in two natures, hath and reteineth for euer reallie the properties of both natures: and alſo becauſe one and the ſame perſon is ſignified by the concrete voices of both natures. As therefore one & the ſame man is liuing and corporeal according to diuerſe natures: and the corporeal is liuing by the ſoule onelyonly, and contrarilie, the liuing is corporeall by the bodie onelyonly: For both ſoul and bodie are of the ſubſtance and eſſence of the ſame man: So likewiſe one & the ſame Chriſt, is God, eternal, immenſe, omnipotent, according to the God-head onelyonly: is man, the Virgines ſonne, created, finite infirme, and did ſuffer, according to his humanity onelyonly: So likewiſe God is man, borne of a Virgine, annointed with the holy Ghoſt, and ſuffered, according to the fleſh; And man is God, eternal, creatour, omnipotent, giueth the holie Ghoſt, not according to the humane nature, but according to the diuine. For the ſenſe and meaning of theſe ſpeaches is: The perſon which is God, creatour of thinges omnipotent by reaſon of the God-head, the ſelfe-ſame perſon is man, a creature, infirme, by reaſon of the fleſh ſubſiſting in it.

p. 537But notwithſtanding one nature, and the properties thereof, whether they bee vttered in abſtract or in concrete voices, cannot be affirmed of the other nature or forme truly and really. The reaſon is: Becauſe the vnion 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 reallie 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 receiue the properties of both natures.

Wherefore theſe kindes of ſpeaches are falſe: The Godhead is the manhoode or man; was conceiued, borne, did ſuffer, was dead: and againe theſe: The Man-hoode is the God-head or God; is eternal, immenſe, vncircumſcribed in place, omnipotent, giueth the holie Ghoſt, dooth regenerate. For al theſe are no more true and to be admitted, than thoſe: A ſoule is a bodie, or corporeal, mortal, viſible; and, a body is a ſoul, or a ſpirit, inuiſible, immortal.

1 Obiection. The whole perſon of Chriſt is really omnipotent, euerie where, eternal &c. The humanitie and the God-head are the whole perſon of Christ. Therefore both are reallie omnipotent, euerie where, eternal &c. Aunſwere. This argument the Vbiquetaries who moſt of all ground vponupon it, and often vſe it, hauehave borowed from Schwenkefieldeans, who commonly in their bookes reaſon thus. Whole Chriſt is the natural & onelie begotten Sonne of God, is the true and the ſame GOD, of the ſame infinite power and maieſtie, with the eternall Father, conceiued, borne of the Virgine, ſuffered, was dead, roſe againe, aſcended into heauen, ſendeth the Holie Ghoſt: But both natures belong to the whole perſon of Chriſt. Therefore Chriſt according to his humanitie alſo is the natural Sonne of god, begotten of the ſubſtance of the Father from euerlaſting, and con-ſubſtantiall with the Father, and the ſame GOD with the Father, who is Creatour of all. If then the Vbiquetaries collection bee lawfull and ſound: this doubtleſſe of the Swenkefieldeans is lawfull alſo and ſound: but if the Swenkefieldeans collection bee corrupt and ſmelling of Eutyches hereſie, then that of the Vbiquetaries cannot bee at all good and ſound. But indeede both collections are Eutychian and Sophiſticall; they are Eutychian, becauſe two natures, which are made equall p. 538in properties eſſentiall, or which get and hauehave the ſame or equall eſſential properties, are indeede made one nature and ſubſtance, or are two ſubſtaunces of one nature. Both opinions take cleane away the nature of the humanitie & transform it into the God-head: but the latter dooth further make two perſons in Chriſt of the ſame nature. It is alſo Sophisticall: becauſe whether the perſon of Chriſt be conſidered in it ſelfe, as it was a perſon being but one and perfect, & that before the incarnation, ſubſiſting in one nature onelyonly: or whether it bee conſidered, as it is incarnate, and now ſubſiſting in two natures: yet stil the tranſition and paſſing from the perſon to the natures is faultie and Sophiſtical. For neither is it neceſſary that, what is truly in, and attributed vntounto a perſon, the ſame alſo ſhould bee reallie in al things concurring in that perſon, and bee affirmed of all. The reaſon is, becauſe the parts or natures, though vnited in the ſame perſon, yet retain their properties & operations vnconfounded. Wherefore that which is proper vntounto the godhead cannot agree vntounto the perſon, in reſpect of the fleſh alſo, but only in reſpect of the godhead. Whole man vnderſtandeth, diſcourſeth and hath motion of wil, ye… he doth not this by his finger or body, but by his mind only: whole man is mortal, and doth go, eat, and drink: yet none, but a mad man or an epicure will therefore ſay, that the ſoule alſo is mortal, or doth goe, eat, and drink. So not halfe, but the whole perſon of Chriſt was before Abraham, and from euerlaſting did create and dooth preſerue all thinges, and tooke fleſh: But the fleſhe neither was from euerlaſting, neither did create, nor dooth preſerue all thinges; nor tooke fleſh, but was created, and being aſſumpted and taken is ſuſteined of the Word, and in it. So whole chriſt was wounded, & dead, yet not his Godhead nor his ſoul. This is wel & learnedly declared & explicated by Damaſcene lib. 3. ca. 7. 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 only, but alſo man. And WHOLE chriſt is perfect mā, but not THE WHOLE of chriſt is man. For he is not man only, but god too. For THE WHOLE, ſignifieth the nature; WHOLE, the perſon.

Wherefore if the Vbiquetaries wil at al hauehave the illation & enforcing of their concluſiō on theſe premiſſes to be neceſſary: The Maior propoſitiō muſt be expoūded after this p. 539ſort. The perſon is god, creator, omnipotent, eueriwhere whole, that is, as concerning all that, which it is, or in which it dooth ſubſiſt, or which doth belong vntounto it. But the Maior taken in this ſenſe is falſe & moſt abſurd, as was ſhewed a litle before. For the true ſenſe thereof is this: The perſon is eueryevery where whole, that is, without diuiſion or ſundering of natures, or ſubſiſting vndiuidably in two natures. But the humanity is not that whole ſubſiſting in two natures. Not eueryevery thing then that agreeth really to the perſon, agreeth alſo really to the fleſh. And albeit the perſon doth ſubſiſt in the humanitie & the God-head mutually vnited one to the other, yet, as it hath beene ſaid, it is not hereof enforced, that becauſe the perſon is eueryevery where, therefore the humanity ſhould be in proper ſubſtance preſent eueryevery where. For this is proper to the godhead, neither is it really communicated to any creature or is in any. Reply. The diuinity is one preſent in al pleces, but eſpecially with the church. The diuinity is but halfe chriſt. Therefore only halfe chriſt is preſent with the church. Anſwere. 1. ther is an ambiguity & doubtfulnes in the words, halfe chriſt. For if by halfe chriſt, they vnderſtād one nature which is vnited to the other in the ſame perſon, the whole reaſō may be granted: namely, that not both, but one nature onelyonly of chriſt, though vnited to th'other, that is, his godhead is preſent with vsus & al things in his proper ſubſtance, in al places & at al times. But they by, halfe chriſt, vnderſtand craftily & ſophiſtically the one nature, ſeparated from the other: as if the godhead were made to be with vsus bare & naked, & not incarnat. But in this ſenſe the Minor is falſe, & the Vbiquetaries own inuētiō. For the ſame Word, by reaſō of the immēſnes & infinitie of his eſsēce is whole euerywhere, without his manhood: yet ſo that he withall is & abideth whole in his manhood perſonally vnited thereūto. Wherefore the Word nether is nor worketh any where not vnited to the fleſh: albeit the fleſh, becauſe it hath not an infinit eſſence, but reteineth it circūſcribed in place, is not made to be preſent ſubſtātially in al thoſe places, in which the word incarnat, or the word, mā is. 2. There is an ambiguity alſo & double ſignificatiō in the word preſent. For the presēce, wherby chriſt is presēt with his church, is not of one kind. Wherefore if the Maior be vnderſtood of the preſence of his ſubſtance in al places, & of his being amongeſt vsus & p. 540al other thinges, it is true. For the ſubſtance or eſſence of the God-head onelyonly, & not of the manhood to, is immenſe & exceeding all meaſure, alwaies exiſting and beeing the ſame and whole in all thinges. But it is falſe, if it be vnderſtood of the preſence of his vertue or efficacie. For according to this, not onelyonly whole Chriſt, but alſo the whole of Christ is preſent with his Church only, that is, not onelyonly his diuinitie but his humanity alſo, but ſo, as the difference notwithſtanding is kept of both natures & operations. The humanitie therefore of Chriſt is preſent with all the elect, in whatſoeuer places they be diſperſed through the whole worlde, not by any preſence ſubſtantiall of the fleſh in the bread, and within their bodies, but 1 By the efficacie and perpetuall valewe of his merite. For God the Father dooth euen nowe behold the Sacrifice of his Sonne, once accompliſhed on the Croſſe, and receiueth vsus for that, as a ſufficient ranſome and merit, into his fauor. 1. Joh. 1.7. The bloud of Jeſus Christ his Sonne purgeth vsus from all ſinne▪ that is, both by his merite, & the efficacie or vertue of his merit. 2 By the efficacie alſo of his humane will; becauſe Chriſt according to his humanity alſo earneſtly both would & wil, that we be of god receiued into fauor, quickned, & glorified through that his one only Sacrifice. Pſal. 110.4. Heb. 5.6. Thou art a Prieſt for euer: and alſo whatſoeuer he will, yea with his humane will, that hee powerfully effecteth and worketh, not by the power of his fleſhe, but of his God-head or ſpirite omnipotent, whome not the fleſh, but the God-head of Chriſt onelyonly ſendeth into the heartes of the elect and choſen. Joh. 6.63. It is the ſpirit that quickneth, the fleſh profiteth nothing. Rom. 8.11. God ſhall quicken your mortall bodies by his ſpirite dwelling in you. 3 Hee is preſent with vsus by coniunction and vnion: Becauſe all thoſe that are to bee ſaued muſt needes be engraffed and knit together euen into chriſts humane nature, that being engraffed into his humane maſſe, they may bee quickned, as branches liue faſtned to the vine, & members coupled and ioyned to the head: which ioyning yet of vsus with the fleſhe of Chriſt is not made by any naturall connexion of Chriſt and our fleſhe, or by any exiſtence of Chriſts fleſhe within our ſubſtance, or of ours within his, but by faith and the holy ghoſt, in Chriſt our head, & dwelling in vsus his mē bers. p. 541Epheſ. 3.17. That Chriſt may dwell in your harts by faith. Rom 8.9. If any man hath not the ſpirit of Chriſt, the ſame is not his. Epheſ. 5.30. We are members of his bodie, of his fleſh, and of his bones; and they twaine ſhalbe one fleſh; This is a great ſecret, & ſo forth.

2 Obiection Whatſoeuer is to be worſhipped and adored is omniſcient, omnipotent, and euerie where preſent, that is, hath the eſſential properties of the Godhead reallie communicated with it. Chriſts fleſh is to be adored or is adorable: becauſe whole Chriſt is adored. Therefore Chriſts fleſh is reallie omniſcient & omnipotent, and preſent eueriewhere. Aunſwere. This verie ſame reaſon is among the principal argumentes, whereby the Schwenfieldeans endeuour to frame after Eutyches manner a Maieſtie and Deifying of the fleſh of Chriſt: But both theſe & the Vbiquetaries are deceiued & deceiue by the ambiguitie and diuers taking of the worde, adored. That is omnipotent & 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 Godhead vnited therewith perſonally. Wherefore of the adoration of whole Chriſt, is but ill inferred the omnipotence alſo of his fleſh. For the reaſon doth not follow, from the honour of the perſon, to the properties of the natures Replie. That which is adored by reaſon of another, is alſo really omnipotent, & omniſcient by reaſon of another. Chriſtes fleſhe is adored by reaſon of the God-heade, in whoſe perſon his fleſh ſubſiſteth. Therefore Chriſts fleſh is alſo really ommniſcient, & omnipotent, by reaſon of the God-head. Anſwere. The Maior 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 & ſubiect to alteration. For the Woorde was made baſe or humiliated by reaſon of the fleſh and in the fleſhe, neither yet the Worde it ſelfe or the God-head felt any change or alteration: but is humiliated and ſo ſaide to be after another maner, becauſe the Woorde doth not ſhew his Godhead in the fleſh, which we tooke in the forme of a ſeruant. So then albeit the adoration of Chriſt God and man doth preſuppoſe in him omnipotencie, omniſciencie, preſence euerie where, and the ſearching of hearts and …eines: yet is it not of neceſſity, that the humane nature alſo, which p. 542by reaſon of the God-head vnited to it in the ſame perſon is adored, ſhould be really omnipotent, omniſcient, & euerie-where. For the adoration of chriſt is the honor & worſhip which agreeth & is yeelded one & the ſame to whole chriſtmā & god, keeping notwithſtāding the differences in natures, of the properties & operations, whereon Chriſts office & honor doth depend. For to adore, & worſhip chriſt, is, by the agniſing & knowledge of his perſon & office, to craue of him with a tru truſt & cōfidence, that thoſe bleſſings which he hath promerited & promiſed, he wil, as our mediator, performe & giuegive to vsus, according to the proper wil & operation of each nature. This adoratiō cōſiſteth of diuerſe parts: compriſeth both natures; & keepeth their properties & operations, though vnited, yet ſtil diſtinct, & craueth, that whole Chriſt in performing his promiſed benefits, wil worke thoſe things by his God-head, which are proper to his God-head, & by his fleſh thoſe things, which are proper to his fleſh. For his benefits are no otherwiſe to bee craued & asked of him, than as himſelfe wil & doth performe thē to vsus: & he performeth thē, ſtil keeping the difference of both natures. Wherfore they who craue of chriſt the Mediator the benefits promiſed in the Word, do neceſſarily acknowledge him omniſciēt, the ſearcher of hearts, omnipotēt, preſent eueryevery where, of himſelf beholding & hearing our neceſſities & cōplaints. This agniſing, & this honor is proper to God, and agreeth & is yeelded to Chriſt, man, in reſpect of his God-head only, & not of his humanity. For in one act, or view vnchāgeable, to behold, know, & vnderſtand, from euerlaſting, of himſelfe, al thinges paſt, preſēt & to come, but chiefly the needs, wants, neceſſities & deſires of his whole church; again, to ſend the holy ghoſt into the harts of al the elect & choſen, who hauehave bin euē ſince the beginning of the world, & by this ſpirit to teach thē with in, to iuſtifie, regenerate, cōfort thē, & to giuegive to thē eternal life: theſe, I ſay, are not proper to fleſh created & finit, but to a nature infinit, omnipotēt, & exiſting frō euerlaſting. Therfore chriſt promiſeth the holy ghoſt to his diſciples, which is the ſpirite of trueth, wiſdome, feare, praier, grace, &c.

But although after that maner which hath bin ſpoken of, the god-head only, & chriſt by reaſon of his god-head, doth behold & do al things, & is adored of vsus: yet his humanity alſo doth behold, vnderſtand & hear our necesſities, deſires cōplaints & p. 543praiers; yet after another ſort, that is, not of it ſelfe, but by the godhead reueiling & ſhewing our deſires to the humane vnderſtanding which is vnited to it▪ And fu…der it performeth thoſe things which we craue, both by the efficacy of his merit, & by interceſsion made inceſsātly to the father for vsus, whereby he wil & obteineth of his father all bleſſings for vsus: & by the force and omnipotency, not of his fleſh, but of his godhead vnited thereunto, by which chriſt, man, doth effectually apply to vsus thoſe benefits which he hath obtained for vsus of his father. Now to acknowledge, when we worſhip Chriſt the Mediatour, theſe things in him, & to profes the ſame both in words, geſtures, & actiōs, is the honor which is du & is exhibited by vsus to his humanity by reaſon of the god-head vnited thereto, yet ſo, that this veneratiō of the humanity is not ſeparated frō the honor, which agreeth to Chriſt according to his Godhead. For with one & the ſame particular & indiuiduall inuocation & worſhip we ſpeak to & honor whole chriſt, god & man, according to the properties of both natures, which he reteineth, & will hauehave alſo now in his glory & for euer to be attributed to him, vnitely, but yet diſtinctly, that is, As the perſō & office of the mediator, ſo the adoratiō or worſhip is cōpound, hauing parts, whereof ſome agree to the godhead, ſome to the fleſh: & as in the office, ſo alſo in the honor of the perſon, the properties & operations of the natures are not ſeparated, nether yet confounded, but being vnited, are diſtinguiſhed. Wherefore as it doth not folow, The godhead in Chriſt is redēptres by reaſon of the fleſh aſsūpted: Therefore it is alſo ſubiect to ſufferings, & mortal, did ſuffer, & was dead: So is there no neceſſity in this Vbiquitary argumēt: Chriſts humanity is adored by reaſon of his god-head: Therefore the ſame is alſo really omniſciēt, omnipotēt, & after the ſame maner to be adored, as is the godhead. The reaſon is, becauſe of the fellowſhip or coniunction of office & honor in the perſon, the ſame properties & operations in natures are wrongly & heretically inferred. The ſum of al is: That chriſts humanity is adored by reaſon of his godhead, cō meth not thereof, as if his humanity alſo were really omniſcient and omnipotent, as is the God-head: For by reaſon of theſe & other like properties, is the godhead only inuocated: but becauſe it doth truely know, vnderſtād, hear, our neceſſities, cogitations, deſires, & praiers, the diuine intelligence & vnderſtanding which is vnited to it re…iling and opening them vntounto it: And alſo becauſe what we craue a… p. 544chriſts hands, the ſame it effectually performeth, not by the bones, ſinowes, hands, fingers, feete, but by the force and power of the ſame God-head.

Furdermore that maner & form of ſpeaking, whereby the properties of one nature are really attributed to the perſon denominated of the other nature, or of both natures, is vſuallie 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 themſelues enterchaungeably, by reaſon of the vnitie of perſon conſiſting of both natures. The communicating of properties hath ſome reſemblance of the figure in ſpeech called Synecdoche, and is termed by manie Synecdoche, becauſe that is affirmed of the whole perſon, which agreeth vntounto it onelie in reſpect of one of the natures as a part. It is alſo called a mutuall and enterchaungeable attribution: becauſe as humane properties are attributed vntounto god, in reſpect of the humanitie, ſo diuine are attributed vntounto man, in reſpect of the Diuinitie. 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 vnion of both natures.

A rule to be obſerued concerning the attributes or properties of the office of Chriſt Mediatour.

THE names of office and honour agree vntounto the whole perſon, in reſpect of both natures; keeping ſtill the differences in natures of properties and operations. Theſe attributes are rightlie affirmed of ſubiectes both concrete, and abſtract, that is, both of the perſon, and of the natures. For it is well ſaid, The God-head quickeneth, the Man-hood quickeneth; And God or man quickneth.

The attributes of office are, to be Mediatour, to make interceſſion, to redeeme, to ſaue, to iuſtifie, ſanctifie, purge from ſinnes, to be Lord and Head of the Church, to be woorſhipped, to heare, and ſuch like. Theſe offices require the properties and operations of both natures, not ſeparated, neither yet confounded, but conioined and diſtinct. For euen for this verie cauſe was it neceſſarie that the two natures ſhould be vnited in Chriſt Mediatour, that what neither nature could doe being ſet a part, in the p. 545work of our redemption, that Christ ſubſisting in both ioined together might doe and accompliſh by both. As therefore the natures themſelues, ſo their properties alſo or faculties of woorking and operations are proper and remaine diuerſe 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 alwaies labor & work together in the office and benefits of the Mediator, & nether without other: yet doth not therefore one worke the ſame which the other doth: But each woorketh, according to his property & force of woorking, onelyonly that which is proper to each nature, & not that alſo which belongeth vntounto the other. As neither the ſoule doth that which is proper vntounto the body, neither the body that which is proper vntounto the ſoule, but the ſame man doth woorke ſome one worke by his body and ſoul, each dooing their proper function: So likewiſe the humanity doth neuer accompliſh that which is proper vntounto the God-head, nor the Godhead that which is proper vntounto the manhood, but the ſame Chriſt executeth and perfourmeth one and the ſame office & benefit, by both natures, which he hath in him as parts of his perſon, the Worde woorking according to the propertie thereof, what belongeth to the Worde, and the fleſhe in like manner executing according to the peculiar and proper faculties thereof, & not according to others, that which belongeth to the fleſh. For the properties & 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 Chriſtes office, which are called of the auncient foreign (that is, communicatings, or ſuch as make thinges common) the properties and operations of natures are to be diſtinguiſhed from the office of the perſon, & frō the honor which in reſpect of the office is due vntounto the perſon: Likewiſe one effect, or act theandricall, (that is, both of god and man) or woorke, or benefite, from one operation or action, as the whole from a part. The office is common to both natures: but the natures proper faculties of woorking, and actions in exequuting that office, are not common to both natures. For that p. 546the ſame ſhoulde bee both proper and common, doth implie a manifeſt contradiction. So the worke and benefite of whole Chriſt, is a certaine whole thing, and is as it were compound, and common to both natures: but there are two partes heereof, and diuerſe operations, proper to each nature, which are wrought yet iointlie, and belong to the ſame perſon, which is Chriſt, God and man, that is, both are wrought of one perſon according to diuerſe cauſes and originals of woorking, or according to diuerſe natures, but not by one and the ſame nature.

By theſe groundes it is eaſie to diſſolue & aſſoile moſt of the Sophiſmes and cauils, with which at this time both the Schwenkefildians, and Vbiquetaries are woont to gloſe and blanch that their real communicating of eſſential properties in natures, and their Eutychian deifieng of Chriſts fleſh, & to thruſt the ſame vponupon the ſimple for the true glory & maieſtie of Chriſt himſelfe. For thus they reaſon. The offices & benefits of the Mediatour, his redemption, interceſſion, purging frō ſins, quickning, ſitting at the right hand of the Father, his dominion and Lordlie power ouer al creatures, his preſence with the church, beholding, ruling al things, raiſing the dead, iudging both quicke and dead, al theſe agree to Chriſt according to both natures. Therefore the humanitie, as wel as the diuinitie, is alſo it ſelfe reallie omniſcient, ſearcher of harts, omnipotent, preſent in the ſubſtance of his bodie, at the ſame moment, in al places, doth of it ſelfe know al things, hear our cōplaintes & praiers, giuegive the holie ghoſt, & work by him in the hearts of the choſen faith and conuerſion, & to conclude, in reſpect of theſe things the humanitie it ſelfe alſo is for it ſelfe adorable & to be adored as wel as the godhead. To theſe and the like there is one and a readie aunſwere, namelie: That it is ill going from the perſon, and from the office & honor of the perſon to the properties & operations of the natures: Or, The ſocietie and coniunction of the office and honor, dooth not cauſe or inferre the ſame properties or operations of both natures: Or, In the affirmation of the office & honor are not ſignified the ſame properties of both natures, nor the working of the ſame operations, but the coniunction or concurrence of diſtinct operatiōs proceeding frō diſtinct properties, to the ſame effect or action theandrical, that is, of god and man. The reaſon is, becauſe of redemption, quickning, adoration & the like, which are the functions, benefits & worſhip p. 547of the whole perſon, there are moe and diuerſe manners and parts, which all agree reallie to one & the ſame perſon, but not to one & the ſame nature, but ſome to the god-head onlie, ſome onlie to the manhood. Wherefore this Maior of the reaſon is falſe: Whatſoeuer thinges agree vntounto 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 followe, becauſe the godhead is redemptreſſe, therefore alſo it ſuffered and was dead.

Now that thoſe things which in the perſon & office of the Mediatour are and abide proper vntounto one nature, neither are made, nor are, by reaſon of the vnion, common to both natures; ma… be ſhewed at large, but now let theſe few ſuffice.

Firſt: Such as is the vnion of the natures, ſuch is the communicating of the properties. But the vnion of the natures was not made in the natures, or into one nature, but in the perſon, or vntounto one perſon. Therefore the communicating of the properties was made in the perſon, not in the natures; that is, the vnion 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 vnion the man-hoode was not made the God-head or God, ſo neither is it immenſe, infinit, and omnipotent. But contrariwiſe, man neuertheleſſe is trulie and reallie as God eternal, ſo omnipotent alſo, and eueriewhere, and giuer of the Holy Ghoſt. The reaſon is, Becauſe not the manhood, but the Man Chriſt hath indeed in his ſubſtance the eternall and immenſe God-head.

Secondly, That which is proper to one can not bee common to moe, that is, can not exiſt or be found together in other ſubiects alſo of diuers nature. For to be proper and to be common, are contradictory & therfore in fardeſt repugnancie.

Thirdlie, There can not be made, one omnipotencie, and one omnipotent operation to be of both natures, whereby as well the manhood, as the Godhead, ſhould be reallie omnipotent and worke diuine thinges: but there muſt needes be alſo one eſſence of both, whereby the manhood alſo must bee reallie God. For the omnipotency, which they wil hauehave one and the ſame to be communicated vntounto the fleſh, is the Godhead it ſelfe.

p. 548Fourthly, If Christs humanitie, in the office of the Mediator, doth it ſelfe reallie & effectuallie perfourme not onelyonly that which belongeth vntounto the fleſh, but alſo thoſe thinges which are proper vntounto the Godhead, then either his Godhead ſhall bee idle and doe nothing in the woorke of our redemption, or ſurelie the fleſhe aſſumpted ſhall doe more, and more ſhall be due and yeelded vntounto, it, than to the Word which aſſumed and tooke it.

Fiftly, Jf the fleſh, becauſe it is ſaide to bee quickning, is alſo omnipotent, and doth by proper vertue regenerate mens hartes: after the ſame ſort alſo may it bee ſaide, that the God-head alſo, becauſe it is redemptreſſe, is ſubiect 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.

Sixtly, The whole maieſty 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 incorporeal, eternall, immenſe, vnchaungeable, of infinite power, wiſedom, goodnes &c. That is, the whole Maieſty compriſeth all the perfections and operations proper vntounto the Godhead. But omnipotencie is the whole maieſtie of the God-head, according to the ſuppoſition of the Vbiquetaries: For ſo Schmideline writeth in the 142. concluſion of his diſputation, of the Lords Supper, & of the communicating of the properties, had at Tubinge in the yeare M.D.LXXXII. In the word omnipotencie I compriſe the whole maieſtie of the godhead: And in his 143. concluſion, Omnipotencie is the verie eſſence it ſelfe of the God-head. &c. Therefore if Gods omnipotencie bee really communicated to Christs humanitie, ſo that this alſo is by reaſon of the omnipotency communicated vntounto it, reallie omnipotent▪ of neceſſity then by reaſon of the ſame omnipotency really communicated Chriſtes humanitie ſhall bee indeed an eſſence, ſubſiſting of it ſelfe and by it ſelfe, incorporeall, eternall, immenſe, creatres of all thinges, that is, God himſelfe bleſſed for euer, and ſo by conſequent, the diuine perſon. For an eſſence intelligent, ſubſiſting by it ſelfe, & 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 maieſtie of the fleſh and ſuch like, is not a real communicating of the eſſentiall properties of the God-heade made into the humane nature, p. 549or an omnipreſence, omniſcience, omnipotency, that is, a God-head of the man-hood: For ſuch a communicating ſhould not perfect but deſtroy the man-hoode, and conuert it into the God-head, and diſſolue the perſonal vnion of diſtinct natures: but it is, Firſt, the verie vnion of the humanitie with the Word in ſuch ſort, as it being created & finite, doth together with al the eſſential properties therof ſubſiſt, not in a created perſon of the ſame humane nature, but in the increate and eternal perſon of God the Word: by reaſon of which vnion, God the Word (but not the God-head) is & is called trulie man▪ and contrarie, man (but not the manhood) is and is called truly eternall God.

No dignitie & eminence can be imagined greater than this, neither doth it agree to anie but to the fleſh of Chriſt onelyonly. Secondly, Jt is the excellencie of gifts. For theſe chriſts humanitie receiued without meaſure, that is, all whatſoeuer, and moſt great, and moſt perfect, that maie fall into a created and finite nature. Thirdly, The office of the mediator, to the perfourming whereof the vnited but yet diſtinct properties and operations of both natures doe neceſſarily concur. Fourthly, The honor and worſhip, which by reaſon of the Mediatorſhip, agreeth & is giuē to whole chriſt according to b…th natures, keeping ſtill, as was before ſaide, the difference of properties and operations in natures.

Now whatſoeuer teſtimonies ſome bring either out of the Scriptures, or out of the Fathers which were ſound in faith, thereby to proue that their Eutychian tranſmutation, and a third kind of communicating forged by themſelues, that is, exequation or equalling of natures, all thoſe teſtimonies indeed belong either to the grace of vnion of the natures, which is ſignified by the communicating of properties; or to the grace of Chriſtes Headſhip, which compriſeth the office and honour of the Mediatour, which are affirmed of whole Chriſt by waie of communicating: or to the habituall grace, that is, the created giftes, which Chriſt receiued without meaſure, which are properly affirmed of the fleſh or humanitie. Theſe giftes which are alſo called graces, are not properlie effectes of the perſonal vnion, as are the attributes or properties of the natures and office. Firſt, becauſe they are communicated to the manhoode as well of the Father and the Holie Ghoſt, as of the Word or Sonne. For he is ſaid to hauehave receiued of p. 550the Father the ſpirite without meaſure, that is, aboundauntlie: likewiſe to be annointed with the Holy Ghoſt. And, if the giftes were effects of the vnion, it would follow of neceſſity, that the fleſh was vnited not to the Son only, but to the Father alſo and the holy Ghoſt. Secondlie, The vnion of the fleſh with the Woord, was from the verie moment of the conception alwaies moſt perfect: But the conſummation and perfection of giftes was not vntil the accompliſhed time of his reſurrection & aſcenſion. For hee was indeede humble, weake, and contemned: he was indeede ignorant of ſome things: he did indeede encreaſe in wiſedome, ſtature, and in fauour not with men onelyonly, but alſo with God himſelfe. Thirdly, The fleſh, when it was in the ſtate of humility, had not immortality or a nature not ſubiect to ſufferings or the like, and yet remained it alwaies vnited with the Woorde. Wherefore the habitual giftes or graces of the humanitie, for which it is alſo in it ſelfe reallie wiſe, mighty, iuſt, holie, follow not the perſonal vnion in reſpect of dependency, as the effect followeth and dependeth of this cauſe, but onelyonly in reſpect of order: Becauſe namely, the humane nature was firſt to ſubſiſt and bee, before it were enriched with giftes: and it ſubſiſteth vnited to the Woord in the very firſt moment of the conception.

But after what maner the humanitie is vnited vntounto the Sonne of God, hath beene ſaid before. For by the ſpecial and miraculous working of the holy Ghoſt, in the womb of the virgine, of her blood was the fleſh of chriſt formed, ſanctified, and vnited according to ſubſiſtence, or perſonally vntounto the W…ord.

4 Why it was neceſſarie, that the two natures ſhould bee vnited in the perſon or ſubſiſtence of the ſonne of God.

FOR what cauſe Chriſt our Mediatour was to bee together both a true and perfect iuſt man, and true, that is, by nature GOD, hath beene declared of vsus before in the common place of the Mediatour, in the 4 queſtion pag. 237. For the woorke of our redemption could not hauehave bin compaſſed and finiſhed by the Mediator without the concurrence of diuers natures & operations in the ſame perſon. For albeit he ſuffred & died in the fleſh, yet his paſſion and ſuffering would not hauehave that force and efficacy to redeeme, iuſtifie, & ſanctifie vsus, neither could chriſt hauehave applied p. 551thoſe benefites vntounto vsus except he had bin withal true and natural God.

Of the Incarnation of the Word, the confeſsion made by the Fathers of Antioch againſt Paulus Samoſatenus, TAKEN OVT OF THE ACTES OF THE FIRST EPHESINE COVNCEL.

VVEE confeſſe our Lord Ieſus Chriſt begotten before all worlds of his Father, but in the laſt times borne according to the fleſh of the Virgine by the holy Ghoſt, ſubſiſting in one perſon onelyonly, made of the celeſtiall God-head and humane fleſh. Whole God, and whole man. Whole God alſo with his bodie but not according to his body, god. Whole man alſo with his God head, but not according to his God head, man. Againe, whole adorable alſo with his bodie, but not according to his bodie, adorable. Whole adoring alſo with his Godhead, but not according to his godhead, adoring. Whole increat alſo with his body, but not according to his body, increated. Whole formed alſo with his Godhead, but not according to his godhead, formed. Whole conſubſtantial with god alſo with his body, but not according to his body, conſubſtantiall: as neither alſo, according to his Godhead he is coeſſentiall with men: but hee is according to the fleſh conſubſtantiall vntounto vsus exiſting alſo in his Godhead. For when wee ſay hee is according to the ſpirit conſubſtantiall with God, wee doe not ſay hee is according to the ſpirit coeſſentiall with men. And contrarily, when wee affirme him to bee according to the fleſh c…nſubſtantiall with men, we doe not affirme him to bee according to the fleſhe conſubſtantial with God. For as according to the ſpirit he is not conſubſtantial with vsus▪ (For according to this he is conſubſtantial with God:) So of the other ſide he is not according to the fleſh coeſſentiall with god: but according to this he is conſubſtantiall with vsus. And as wee pronounce theſe to bee diſtinct & diuerſe one from the other, not to bring in a diuiſion of one vndiuided perſon, but to note the diſtinction and vnconfoundablenes of the natures and properties of the Word and the fleſh; ſo we affirme and worſhip thoſe as vnited, which make to the manner of the vndiuided vnion or compoſition.

Vigilius Lib. 4. againſt Eutyches.

IF there be one nature of the Word & the fleſh, how then, ſeeing the Word is eueryevery where, is not the fleſh alſo found eueryevery where? For when it was in the earth, it was not verily in heauen: and now p. 552becauſe it is in heauen, it is not verily in the earth: and in ſo much it is not, as that as touching it wee looke for Chriſt to come from heauen, whom as touching the Word we beleeue to bee in the earth with vsus. Wherefore according to your opinion, either the Word is cōteined in place with the fleſh, or the fleſh is eueryevery where with the Word, where as one nature doth not receiue any contrarie or diuers thing in it ſelfe, and it is a thing diuerſe and far vnlike, to be circumſcribed in place, and to be euerie where: and ſeeing the Word is euerie where, and the fleſh is not euerie where; it is apparent, that one and the ſame Chriſt is of both natures, and is euerie where as touching the nature of his Godhead, but is not eueriewhere as touching the nature of his manhood: is created, and hath no beginning: is ſubiect to death, and cannot die: the one he hath by the nature of the Word, whereby hee 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 his fleſh, and hath no beginning by the nature of his Godhead: was created by the nature of his fleſh, and was not created by the nature of his godhead: circumſcribed in place by the nature of his fleſh, and not conteined in any place by the nature of his Godhead: is lower alſo than the Angels by the nature of his fleſh, and is equal with the father according to the nature of his God-head: died by the nature of his fleſh, and neuer died by the nature of his Godhead. This is the Catholique faith and confeſſion, which the Apoſtles deliuered, the martyrs establiſhed, and the faithfull hitherto holde and mainetaine.

Now hauehave wee in few wordes expounded thoſe articles of the Apoſtolique creede, which intreate of the perſon of Chriſt; and hauehave withall declared in the expoſition thereof; thoſe things which are neceſſarie for vsus to knowe, both of the diuinitie of Chriſt, and of his humane nature, which was taken by the Word of the ſeede of Dauid, vnited perſonally with the Word by the vertue of the holy ghoſt, and begotten in maruelous nanner of the Virgines ſubſtance. And it was requiſite not to ſuffer that any ſinne ſhould paſſe or bee deriued into his ſubſtance, 1. Becauſe hee was to ſatisfie for ſinne. 2. Becauſe it was not conuenient or meet that the Woorde the ſonne of God, ſhould take a nature defiled with ſinne.

To beleeue then in the ſon of God conceiued by the holy ghoſt, is to beleeue 1. That he was made man after a marueilous manner, p. 553and that hee was made one Christ of a diuine and an humane nature. 2. That hee being ſo holily conceiued and borne doth purchaſe for vsus the right and power to bee the ſonnes of God. Becauſe this perſon is ſufficient & able to recouer for vsus our loſt righteouſnes, and to beſtowe it on vsus. For hee is vnited with the Worde, that is, hee is true and naturall God and man, ſuch as the Mediatour ought to bee. Hee will alſo performe this, becauſe he was borne to this end, euen to ſanctifie vsus. Of al theſe euerie one of vsus may certainlie collect and conclude, That this Chriſt is our Mediatour. And the reaſon of this collection and conſequence is: Becauſe by this, that he is the only begotten Sonne of God, it is manifeſt that Chriſt is true God, conſubſtantial, coeternal, and equall with the Father. By his holy conception and natiuitie, it is alſo manifeſt that hee is true man, and that perfectly iuſt, and vnited with the God-heade or Woord: and ſuch a one was it requiſite our Mediatour ſhould be.

OF CHRISTES HVMILIATION.

THE courſe of order requireth, that now conſequentlie we expound and declare thoſe Articles, which treat of the office of Chriſt: and firſt of al, of his humiliation or humbling, which is the former part of Chriſtes office, whereunto belong theſe Articles, Hee ſuffered vnderunder Pontius Pilate, was crucified, dead, buried, deſcended into hel. After we hauehave expounded theſe, we wil come vntounto the reſt of the Articles which ſpeake of his glorification; which is the other part of Chriſts office.

HE SVFFERED VNDERUNDER PONTIVS PILATE.

I Beleeue in Chriſt which ſuffered, that is, I beleeue, 1. That Chriſt frō the verie moment of his conception ſuſteined calamities & meſ…ries of al ſorts for my ſake. 2. That at that his laſt time he ſuffered all the moſt bitter tormentes both of bodie and ſoule for my ſake. 3. That he felt the horrible and dreadfull wrath of God, thereby to make recompence for mine and others ſinnes, and to appeaſe his ire and wrath againſt mankind.

Theſe two are different, To beleeue that chriſt ſuffered, and to beleeue in Chriſt which ſuffered. For that is to hauehave onelyonly an hiſtorical faith of Chriſtes paſſion, neither to repoſe anie confidence in him: but this is to beleeue, not onlie p. 554that Chriſt ſuffered, but alſo to repoſe and place our truſt and confidence in Chriſts ſuffering and Paſſion.