Confession of the Christian Religion — Girolamo Zanchi

Confession of the Christian Religion · Girolamo Zanchi

CERTAINE POSITIONS OF THE ſame Zanchius.

Of ſome principall articles of our chriſtian faith, againſt diuers hereſies at ſundrie times diſputed on, partly at Heidelberg, partly at Newſtade.

FOr what purpoſe I publiſhed this confeſſion with my obſeruations vponupon it: for the verie ſame cauſe, at this time hauehave I gathered together theſe poſitions concerning ſundrie matters in queſtion, which were handled partly vnderunder Frederick the third of godly memory at Heidelburge, partly vnderunder my fauourable Lord Iohn Caſſimier, erector of this ſchoole, here at Newſtade, againſt diuers hereſies: and being all brought together, I thought good to hauehave them printed with my confeſſion: thereby, that al poſteritie might euidently ſee, that I neuer conſented to any of theſe hereſies, which in theſe dayes of ours hauehave beene fetcht againe from the depth of hell: and this, to Gods glorie, the edification of the church, and the ſaluation of manie, through our Lord Ieſus Chriſt. Amen.

Of one true god, eternall father, ſonne, and holy ghoſt.

yeare. 1572.

1

THere is one onelyonly Iehouah, creatour of heauen and earth, and God of Iſraell.

2

And this God, though he bee one onelyonly Iehouah, yet is he not one, but meere Elohim: the number and names of whome, the ſonne of God manifeſted in the fleſh, hath clearlie and apparātly reuealed vntounto vsus, without all doubt: namely the eternall father, the eternall ſonne, and the eternall holie ghoſt.

3

Further theſe three Elohim are true exiſtences, and thoſe vndeuided, liuing, vnderſtanding, willing: and therefore (as the church hath euer vſed to ſpeake) true perſons.

4

And the father, ſonne, and holie ghoſt, are ſo diſtinct among themſelues, as the one is not the other.

5

Yet euerie one of them is the true Iehouah.

6

Yet are there not therefore manis Iehouahs, but onelyonly one Iehouah.

Of the nature, ſingularitie, and immeaſurablenes of one true God.

yeare. 1573.

1

BY the name of the nature of God is vſually ſignified, not onelyonly his eſſence ſimplie conſidered in it ſelfe, but alſo all his proprieties, or attributes, by which hee is declared to vsus and for our ſakes, of what ſort he is.

2

And therefore God is rightly ſaide, of his owne nature to be gentle, wiſe, good, and ſuch like.

3

But albeit hee vſeth to applie many qualities like to this his owne nature, vntounto men, by which wee are made iuſt, good, wiſe; yet his owne nature he doth communicate to no created thing, which hee cannot indeede communicate, vnleſſe their could more Gods bee made.

4

God alſo beſides his other proprieties, is ſimplie ſimple, or vnmixt; that he can no waies be ſaid to be compounded of many things: no not of his being and eſſence.

5

For although hee attribute vntounto himſelfe, manie thinges in the Scriptures, as it were manie qualities, as to bee good, iuſt, mightie &c: yet no quality doth in very deed fal into god: but of what ſorte ſoeuer hee is, the ſame hee is in his owne ſimple eſſence: but by theſe diuerſe names the infinite perfection of his moſt ſimple eſſence is ſignified vntounto vsus.

6

But God not onelyonly admitteth no compoſttion in himſelfe, but alſo falleth not into concretion or ſubſtance of any created thing, as that he ſhould bee either the forme or matter thereof.

7

God is furthermore truely immeaſurable and in finite, & therefore preſent eueryevery where: and that not in his power & vertue onelyonly, but in his whole eſſence: filling heauen and earth and all the world.

8

But although he bee in eueryevery place preſent: yet hee is more ſaid to bee in heauen, then in earth: and more in his children, then in wicked men; and more in one godly man then in another: but this not in reſpect of his eſſence, but by the power of his working and of his grace.

9

Wherefore when we read in the Scriptures, howe God doeth either depart from vsus, or returne to vsus: we muſt beleeue he doth not ſo by chaunging of place: but by the effectes of his preſence, both internall and externall; either ſhewing them or withdrawing them.

10

Yet he is in the humaine nature of Chriſt, in a farre other manner, then in vsus: namelie, not onelyonly in a more effectuall operation, but alſo in dwelling in him corporallie, and as a part of a thing compounded; ſo as he is true God, but we cannot be ſo.

11

But further it is ſo Gods propertie to bee immeaſurable and infinite, and conſequentlie alſo eueryevery where preſent: as that it can belōg to no thing created, no not to the humaine nature of Chriſt.

12

For like as it cannot bee that any creature can be made God in eſſence, ſo neither can it bee, that that which is not God, ſhould in it owne eſſence exiſt eueryevery where, ſith it can neither be infinite nor immeaſurable.

13

Wherefore, like as, by this, that Chriſt is ſhewed to be eueryevery wherein his own eſſence, he is prooued to be true God: So if any would prooue the bodie of Ieſus Chriſt to exiſt euerie where in it owne eſſence, they muſt either denie that Chriſts deity is prooued by that argument, or els they muſt needs frame a new god and that a corporall one.

14

Chriſts bodie indeed is preſent, not onelyonly in it owne vertue, but alſo in ſubſtance, to the minds of all godlie men, receiuing the ſame by true faith, and ſo by Chriſts ſpirite growing more and more into one with the ſame Chriſt, no leſſe, nay more then the ſunne is to the eies of al them which ſee: but yet Chriſts body can aſwel exiſt in many places at once (much leſſe euerie where,) in that manner of exiſting, where in it is in heauen: as the bodie of the ſunne can exiſt in al the pattes of heauen and earth in the verie ſame ſorte, that it is in his owne ſpheare.

15

Yet hereupon followeth it not (as ſome do impudently cauill) that the eternall and true deitie of Chriſt is denied: but contrariewiſe it is rather prooued, ſith the vvorde of the deitie is defended to be of that ſort; as it can be imparted to no created thing, ſo as the ſame ſhould be God in eſſence, or equall to God in any diuine proprietie.

16

For God could not bee the word: if of what ſort he is, of the ſame ſorte any creature might be made, no though it be a ſpirituall creature, much leſſe a humaine bodie.

17

On the other ſide rather, they that wil hauehave his diuine and eſſential proprieties, ſo powred into the humanitie of Chriſt, that it is aſwell almightie and eueryevery where, as is his deity, they doe not onelyonly open a wide gate to the Arrians, but euen take away the true deitie of Ieſus Chriſt.

18

For hee is not indeede true God, whoſe eſſence and nature can be ſo really powred into any thing created, as that the ſame may bee made altogether ſuch, as the ſame God is: really and by it ſelfe, infinitely mighty, infinitely wiſe, extending it ſelfe (as I may ſay) endleſly, and by that meanes actuallie exiſting euerie where in it owne eſſence.

19

For the eſſentiall proprieties of God are in verie deed nothing els, but his verie eſſence: ſeing otherwiſe it could not be moſt ſimple.

20

To ſay then that Chriſts humanitie is aſwell made almightie, and euerie where preſent, as is his deitie: is as if thou ſhouldſt ſaye, that it is made ſuch in it owne eſſence and nature, and therefore is true God.

21

Now ſuch a deity is no true deitie: & therefore the vvorde (which is horrible blaſphemie) ſhall not be true God.

22

Add, that it is not onelyonly moſt abſurdly, but alſo moſt impiouſlie ſaide, that the proprieties of the diuine nature are powred into the humaine.

23

For neither did we euer reade, that the word or any proprietie thereof was powred into Abrahams ſeede: as contrarie wiſe we read that Abrahams ſeede was taken by the ſonne of God: neither could the proprieties of the word be powred into the humaine nature, without powring of the nature it ſelfe and the diuine eſſence: ſeing they are in verie deede nothing elſe, but the diuine eſſence.

24

But the diuine nature cannot be transfuſed into the humaine, but that the vnion of the natures muſt ceaſe, and ſo a mixture and confuſion muſt be made: and they which are ſo mixed, do ceaſe to be that which they were.

25

Now therefore we ſay, that deitie, to which any created thing can bee made equall, is not a true deitie.

26

For it would needs be, that either the thing to bee made equall, muſt bee made infinite: which is altogether impoſſible: or els the ſame deitie to which it is to be made equall, muſt be finite, ſeing nothing that is finite can be made equall, but onelyonly to a thing finite. But a deitie finite is no true deitie.

Of the eternall omnipotencie of one true God.

yeare. 1575.

1

WHen in the Scriptures god is called mightie, we muſt not conceiue in our mindes, that there is a paſſiue might in God: whereby he may ſuffer any thing, or leaue to be that which he is: or become that which hee is not by any chaunge of himſelfe: but we muſt with a firme faith beleeue, (as it is indeede) that hee hath onelyonly an actiue power, whereby he alwaies worketh and can worke.

2

For god is an eſſence moſt ſimple, moſt perfect, truely eternall, voide of all paſſion, and vnchaungeable, and moſt powerfull: & of whom and by whome all things are made.

3

Yet wee muſt not imagine any ſuch actiue power in God, which is a diuers thing from his eſſence.

4

For God in his owne moſt ſimple eſſence is ſuch, whatſoeuer he be: iuſt, good, or almightie.

5

And although there be indeed but one onelyonly power in God: yet for the diuers reſpectes wherein he is conſidered, it may be ſaide (not impiouſlie) to be manifold.

6

For it is one reſpect when it is conſidered, as God workethal waies in himſelfe in vnderſtanding, willing, louing: and another reſpect, when wee behold it as God hath wrought outwardly or without himſelfen in creating the world: and as he euermore worketh in gouerning the ſame: and as he could worke innumerable things, if he would.

7

Therefore as the actions of god are not vnfittly diſtinguiſhed into abiding actions, and paſſing: ſo the power of God may not vniuſtly be called two-fold, one, wherein he euer from all eternitie did worke and doeth worke in himſelfe: the other, wherein he did not onelyonly make, ruleth, and worketh all thinges in time without himſelfe: but alſo can bring to paſſe infinite things, which he neuer will doe.

8

Whereuppon it is alſo that the ſame is vſually deuided into actuall power, which worketh whatſoeuer hee will: and into abſolute power, whereby he can alſo do infinite things which he will not: becauſe otherwiſe he could not be ſaid to be ſimply omnipotent.

9

For as we hold not with them, which think God is therefore called omnipotent: becauſe ſimplie whatſoeuer can bee ſaide or thought, whether it be good or ill, or if the ſame implie a contradiction, he can doe the ſame: ſo neither doe we ſubſcribe to their opinion, which hold that God is called and is omnipotent for no other cauſe, but for that he can do whatſoeuer he wil: that his power ſhould ſo ſtretch no farther then his will: but we beleeue he is therfore almighty: in that beſides he can do whatſoeuer he will, he can alſo both will, & bring to paſſe, innumerable things which he will neuer will, nor bring to paſſe.

10

For when the Scripture ſaith, that God did whatſoeuer he would: it plainely teacheth, that he could hauehave done much more if he would. And he which ſaieth hee will hauehave merciemercy on whome he will, and he will harden whome he will, he ſheweth manifeſtly, that he could aſwell hauehave merciemercy on all, or harden all, as he can harden ſome, and hauehave merciemercy on ſome: and therefore that hee can hauehave merciemercy on more then he will hauehave merdie on: and ſo that: there are more things which he can doe, then he will doe.

11

For that which he can doe, be can by his nature doe: and therefore can not but be able to doe it: vnleſſe he could alſo ſo doe, as that he ſhould not be God. But whatſoeuer without himſelfe he willeth, he freely willeth it: and therefore could alſo not will it, ſo as it is manifeſt, that God can do more, then he will: ſeing he can will that he will not.

12

Now we ſay God can doe all thoſe thinges: which are not repugnant either with his perſonall proprieties, or with his eſſence and nature: or which implie not a contradiction: or laſtly, which are not of the defect or want of power, if they be admitted.

13

Thus although the father, cannot bee the ſonne, nor the ſonne the father: neither alſo the father cā beget of himſelfe another ſonne, or the ſonne any other of himſelfe: yet therefore doeth nether the Sonne nor the Father ceaſe to be omnipotent.

14

For theſe are perſonall proprieties, that the father ſhould begett and not be begotten, but the ſonne be begotten, not begett: neither doth the eſſence of God beare it, that there ſhould be more fathers, or more ſonnes.

15

Neither is any thing taken away from the power of god, in that, he cannot bring to paſſe, but that he muſt be good, iuſt, wiſe▪ ſeing he cā not be God, vnleſſe he be ſuch, as the ſcripturs deſcribe him.

16

So we take no power from God, nor weakē it at all, if we ſay God cannot ſinne, he cannot ſuffer, he cannot bring to paſſe, either not to be that which he is: or that thoſe things which are done, ſhould not hauehave bin done: becauſe theſe things are partly of the defect of power, and partly they implie a contradiction: And therefore are directly repugnant to the trueth of God: and ſimply impoſſible.

17

And ſo is it the propertie of God, to be omnipotent, as that it can belong to no created thing.

18

For ſeing omnipotencie is nothing elſe but the verie immeaſurable, infinite eſſence, and able to be communicated to no creature: that it ſhould agree to that thing to be omnipotēt, vntounto which it doeth not agree to be God in it owne eſſence.

19

Neither can a thing finite bee capable of a thing infinite, ſeing euerie thing is receiued according to the meaſure (as they ſaye) of the receiues.

20

Alſo it is no leſſe contrary to the nature of God, that there ſhould bee more almighties: then that there ſhould be more gods. Whereupon chriſtian religion will not allow: that the three perſons in God ſhould be ſaid to be three almighties.

21

Wherefore although the man Chriſt Ieſus is truely omnipotent, becauſe hee is not man onelyonly, but alſo God: yet his humanitie cannot be, or be ſaid to be properly omnipotēt, without impietie.

22

For the humaine nature of Chriſt, though it be vnited to the diuine nature into one perſon of the word: and yet as it is not therefore made God: ſo neither is it made properly omnipotēt: but held ſtill the owne weakenes, whereby it was able to ſuffer for vsus and to die.

23

For neither could it hauehave ſuffred, if as God, ſo alſo it had beene made omnipotent: ſeing, to be able to ſuffer is impotencie: and therefore God could not ſuffer, becauſe hee is omnipotent.

24

And if the humaine nature of Chriſt was made omnipotent, through the hypoſtaticall vnion in Chriſt: why doe the Scriptures attribute it not to his humanitie, but to his deitie, that his bodie ſawe no corruption: or that this ſoule being reſtored to him, he roſe from the dead?

25

Furthermore as a humaine bodie, through the vnion with the minde, neither is made an incorporeall ſubſtance indued with will and vnderſtanding: neither receiueth from it either immortalitie or the vertue of vnderſtanding or willing: ſo neither the humaine nature, through the vnion with the diuine nature of the word, is made an eſſence ſubſiſting by it ſelfe, moſt ſimple and moſt perfect: or hath receiued from it, to be properly omnipotent.

26

Noreouer the argument, whereby the fathers prooued againſt the Arrians, Chriſt to bee true God by the omnipotencie attributed in the holie Scriptures to the ſonne, is quite ouerthrowne, if we graunt that the omnipotencie, maye bee communicated to any created thing.

27

Laſtlie concerning religion, wee muſt not ſpeake but agreeable to the Scriptures, and to the analogie of faith. But the holie Scriptures doe declare none but onelyonly God to be omnipotent, neither did the church euer profeſſe any otherwiſe in her creeds.

28

Whereas Chriſt ſaide after his reſurrection, alpower is giuen vntounto me: Authoritie is one thing, and power another: neither ſaid he, it is giuen to my humanitie, but to me: neither was this ſpoken in reſpect of his nature, but of his office of a mediatour. And that office was and is of his whole perſon, according to both natures.

29

Therefore as we beleeue by the holie ghoſt, God alone to bee truely and properly omnipotent, ſo alſo with the whole church do wee confeffe and preach.

30

But we doubt not that the humaine nature of Chriſt is indued, both with that power (though finite) which farrexceedeth the power of all created things aſwel in heauen as earth: and therefore wherein it may well & properly be called the mightieſt of all creatures: & alſo forthe hypoſtatical vnion with the truely omnipoten: worde: although properly in it ſelfe it be not ſuch: yet we graunt it may in ſome ſort be ſaid to be omnipotent: namely, in as much as it is ſo vnited to the vvorde, that both thoſe things, which are proper to the vvord may alſo be ſaid of it yet in the concrete: and the vvorde did vſe and might vſe his ſoule and his body as proper inſtruments, (yet the proprieties and actions of each of them remaining diſtinct) to performe many of the workes of his omnipotencie.

Of gods prouidence.

yeare. 1576.

1

WE beleeue and teach out of Gods worde, that the prouidence which the grecians call aRom. 13.14foreign and alſo bLuc. 22 Act. 4.28foreign is in God: by which prouidence al thinges are cPſ. 139.4foreknowne, dPſ. 119.91.preordained, and eDon. 4.3.gouerned.

2

This prouidence of God is that aIob. 9, 4 12, 13 Ier. 51.15moſt wiſe, bDeut. 32, Pſal. 145, 1… Sap. 12, 15moſt iuſt, & vnchaūgeable counſaile, dDan. 4.32wherein hee ePro. 8, 22 Eph. 1, 9decreed in himſelfe from all beginnings, of all thinges aſwell in heauen as earth, both that they ſhould be fTheſſ. 2, 39made, and that they ſhould be made in ſuch order and faſhion as they are made: and to the gRſ. 1.19, 92patterne whereof he alſo hLev. 26, 4 Pſal. 104.4 Hoſ. 2, 21 Eph. 4, 11ordereth and gouerneth continually all things iGen. 1in time, kDeut. 8, 3 Pſal. 72, 18 Ier. 32, 20. 1. Reg. 17, 4ſometime by certaine and ordinarie meanes, lPſal. 115, 3 Rom. 9.10ſometime without them, but euermore mPſal. 138, 8 Dan. 4, 32 Ioh. 5.17mightilie: and that both for the nGen. 50, 20 Rom. 8, 28 Cor. 3, 21oPſal. 19.1, 1. Chron. 29, 11, 12 Rom. 9, 17.ſaluation of his choſen, and eſpecially for the aduauncement of his owne glorie.

3

For beſides that it is manifeſt, that God is aIer. 32, 17 Luc. 1, 37omnipotent, wiſe, and exceeding b1. Cro. 16, 34 Mat. 19.17good: whereby it cannot be that he ſhould ſuffer this huge large world cGen. 1.1 Heb. 11, 3created by himſelfe, and wherein Chriſts dIoh. 16.33church remaineth, to rowle after the raſh hazard of fortune and chaunce: ePſal. 33 & 147 Iob. 5. ibi. 9 ibi. 37.38. c. Sap 14, 3 Col. 1, 16 Heb. 3 Ioſ. 42.5Alſo the holie Scriptures themſelues in apparent words do teach, that this world is gouerned by Gods prouidence.

4

Neither doe we make onelyonly a aNeh. 9, 35. Act. 17, 28 Heb. 1.general prouidence in God, whereby he ruleth the whole frame of the world: but alſo we acknowledge and hold that peculiar prouidence, wherein hee worketh and guideth bIob. 37, & …8euerie thing ſeuerally, and eſpecially c…ſa. 104, & …47men, and of men, chieflie d…at. 6, 26 & …, 29his elect, withall their actions.

5

For we know that nothing is done or mooued in the world, without the will of the a…h. 4, 6, 7 Pſal. 8, 5 …r. 10, 23 Ieſ. 43, 1 Pſal. 139 Pſal. 91 Zach. 2, 8 Mat. 6, 10father: ſo that nothing can be more abſurd, then to ſay, there may ſomething bee done in the world: which God had not before ordained, & and which hee gouerneth not with his owne hand.

6

Neither yet doe wee thereby ſimplie denie, but that many thinges fall out aMat. 10, 29 Luc. 12, 6caſually & by chaunce: bPro. 16, 4 Dan. 4, 32 a Exo. 21.13 Pro. 16, 33ſeing this being rightly vnderſtood doth not impugne the eternall and infallible prouidence of God.

7

For God by his vnchaungeable prouidence decreed, not onelyonly that ſuch things ſhould be done, as are done: but he alſo ordained from the beginning that all thinges ſhould come to paſſe in that verie manner as they doe come to paſſe.

8

But in that wee ſaye nothing is done in the world without the will of the father: wee doe not thereby enwrapp God himſelfe the moſt wiſe and iuſt director of all actions, into ſinne, or make him author of ſinne.

9

For ſinne is a…h. 3.4a tranſgreſſion of the law and a declining from the ſtraight line of the diuine law. But God can neither bNu. 23.19 Tit. 1.2 Heb. 6.18 1. Ioh. 1, 5decline from the ſtraightneſſe of his will, neither cIa. 1, 13 Oſe. 13.9doth hee inſtill into others the fault of declining, dPſal. 5, 6nay God is a hater and a eDeu. 32, 41 Ioſ. 59, 17 Nah. 1, 2moſt iuſt reuenger of ſinne.

10

Wherefore ſeing it belongeth to the prouidence of God, that ſinnes ſhould be puniſhed of God the iuſt iudge: by the doctrine of prouidence it is rather prooued, that God is to be feared, and ſinnes to be auoyded, then that thereby any blame can be transferred vponupon God, or our wickedneſſes excuſed.

11

But whereas beſides this which wee nowe ſpake of, there bee many other profitable vſes of this doctrine of Gods prouidence: yet theſe two are principally to bee noted: namely, that this doctrine is a meanes that the godlie, in all their afflictions do flie vntounto God, a2. Cro. 14 11.20.6.12 Pſal. 46.1 Mat. 10.28 & 27, 23, 35. 1. Pet. 5, 6, 7. Iam. 4.11who gouerneth all things, and doe reſt themſelues in his boſome: and they referre all glorie to him alone in proſperitie: and are euermore humbled vnderunder his mighty hand, by which he worketh all things.

Of eternall election and predeſtination, and of redemption made by Chriſt. Out of the firſt chapter of Paule to the Epheſians.

yeare. 1579.

1

NO bleſſing ſince the worlds creation hath befallen or can befall vsus, ver. 3. & 4to which we were not elected and predeſtinated before the foundation of the world: neither is the ſame beſtowed on vsus by any other, nor by any means elſe, then by whome, and after what ſorte God in his euerlaſting decree had appointed: as the Apoſtle ſaieth, Wee are bleſſed in Chriſt Jeſus vvith all ſpirituall bleſſing, euen as he hath choſen vsus from the foundation of the vvorld.

2

As in Ieſus Chriſt alone wee obtaine all ſpirituall bleſſing: ſo alſo in him alone wee were choſen and predeſtinated, to obtaine it; ſith the Apoſtle teacheth both, namely, that vve are bleſſed in Chriſts, and vvere all choſen in him.ver. 3. & 4

3

VVhoſoeuer wee bee that hauehave beene elected: ver. 4we were elected not onelyonly to the ende, that is, eternall life, but alſo to the meanes ordained for the ende. For S. Paule ſaieth, God hath choſen vsus, that vvee ſhould bee holy and vnblamable.

4

In that God hath choſen vsus, ver. 3, 4, 5hee it did of his louelove towards vsus, and according to the good pleaſure of his will, and therefore our whole election is of free gift.

5

The ende of our free election is two-fold, ver. 5. & 6our ſaluation, and the glorie of God: Of the firſt the Apoſtle Saint Paule ſaieth, VVee are predeſtinated into the adoption of the ſonnes of God, and therefore to a heauenlie inheritance: of the other, that it was done for the praiſe of the glory of his grace.

6

The ſaluation therefore of the elect in Ieſus Chriſt is certaine and neceſſarie: the foundation whereof is the ternall, free, and vnchaungable purpoſe of the will of God.

7

Who ſo hauehave beene choſen from the beginning in Chriſt vntounto life euerlaſting, and to the meanes thereunto: all they and onelyonly they in the time appointed of the father, ver: 7which is called the fulneſſe of time were in verie deede, through Chriſt and in Chriſt redeemed from their ſinnes, and ſo from the euill which followeth ſinnes: the Apoſtle ſaying, in Ieſus Chriſt vvee hauehave redemption, euen remiſſion of ſinnes.

8

Neither were we redeemed, Tit. 3. v. 5 ver. 7.according to the merits & works of righteouſnes, which we hauehave done, but according to the mercies of God and according to the riches of his grace, by the blood of Chriſt Ieſus: both which are manifeſtly confirmed by the Apoſtle.

9

And albeit the eternall father redeemed & ſaued vsus by his ſonne, by whome he alſo created vsus: yet the …onne is he, which by an eſpeciall reſpect, the church of God vſeth to call, the redeemer of mankinde and our Sauiour.

10

For the Sonne alone, Lev. 25. ver. 48.49was and is God and man: and he alone had the right of proprietie, as they call it, or of kindred to redeeme vsus: & hee alone ſhedd his blood, whereby as by a ranſome we were redeemed. Laſtlie he it is alone in whoſe perſon our redemption is made perfect and accompliſhed.

11

By the name of this ranſome, which wee are ſaid to hauehave in Chriſt, …. Cor. 1. v. 30wee meane that full and accompliſhed redemption: in as much as it containeth not onelyonly remiſſion of ſinnes in this life, but alſo in the life to come after this, a perfect deliuerance from all ill, and from the bondage of all corruption: ſo that there is no ranſome, which we hauehave not in Chriſt our moſt perfect redeemer, who as he is made vntounto vsus by God our wiſedome, righteouſnes, & ſanctification, ſo alſo our redemption.

Of the reſurrection of Chriſt Ieſus from the dead, his aſcenſion into heauen, and ſitting at Gods right hand, out of the firſt of Paule to the Epheſians.

yeare. 1581.

1

GOd did effectually ſhewe the greatnes of his power in Chriſt, Eph. 1.…by raiſing him from the dead: therefore onelyonly God, by his infinite power, is the efficient cauſe of the reſurrection of Chriſt, and all the dead.

2

Yea but Chriſt alſo by his power raiſed him ſelfe from death; as he ſaid, deſtroy this temple, Ioh. 2.19and in three dayes I will build it vp: but hee ſpake of the temple of his bodie: and that, Ioh. 10.17I lay downe my life that I may take it againe. Chriſt therefore is no leſſe God, then the father, neither is hee God of leſſer might.

3

But one and the ſame cannot be, truely the raiſer and the raiſed from the dead, vnleſſe he conſiſt of diuers natures, of the diuine, according to which he doth raiſe, and the humane, according to which, he is raiſed. Therefore the ſame Chriſt, as he is true God coeſſentiall with the father, ſo hee is true man, coeſſentiall with his mother and his brethren.

4

Neither can any bee truely ſaid to be raiſed and to riſe from the dead, vnleſſe the ſame bee truely ſaid to be dead and to hauehave died. But death conſiſteth in a true ſeparation of the ſoule frō the bodie, whereby the body which dieth may preſently bee rightly called a dead carkaſſe. Chriſt then if he truely roſe from the dead, it can by no meanes be denied, but that he alſo truely died, his ſoule being truely ſeparated from his bodie.

5

If then (ſith he truely died) neither his ſoule for that time of his death was in his bodie, neither (ſith he was truely buried) his bodie while it honge vppon the croſſe, was in the graue, or while it lay in the graue, hong vppon the croſſe; neither ſith God truely raiſed him from the dead) either his ſoule recalled his body, or his body recalled himſelfe from death to life: therefore the humane nature in Chriſt was neither omnipotent, nor eueryevery where preſent in it owne ſubſtance.

6

For as this conſequence is not good, Chriſt Ieſus himſelfe was dead and buried, and roſe againe from the dead; therefore he was dead and buried and roſe againe according to both his natures: So neither is this, behold I am vvith you euen to the ende of the vvorlde; therefore not onelyonly in his deitie, but alſo in the ſubſtance of his humanitie, hee is really preſent with vsus on the earth.

7

But as this conſequence is good, Chriſt being God, ſuffered: therefore he ſuffered not according to his deitie, but according to his humanitie: ſo is this other, Chriſt Ieſus being man is euerie where and ſimply omnipotent, therefore he is eueryevery where and omnipotent, not according to his humanitie, but according to his deitie: ſeing the diuine nature is no leſſe vnited to the humane, then the humane is to the diuine, in the ſame perſon of Chriſt Ieſus.

8

If God himſelfe, and ſo the diuine nature in Chriſt raiſed his body from the dead, not by the ſame bodie, but by it ſelfe: namely by the diuine nature, then it is falſe, that the diuine nature in Chriſt did all things and doeth not onelyonly in and with, but alſo by the humane nature.

9

For the ſoule of Chriſt Ieſus doth not work all thinges by the bodie, as neither doe our mindes vnderſtand or will thinges by the bodies: and that for this cauſe, that as the philoſophers alſo taught, our minde dependeth not on the bodie. Much leſſe then doth the deitie of Chriſt worke all thinges by the fleſh which it tooke.

10

For doth the deitie vnderſtand by the humane vnderſtanding, or doeth it will by the humane will? or doth it keepe or ſuſtaien the humane nature in the perſon of the word, by the verie ſame humane nature? or doth it beare all thinges by the humane fleſh or rather by the word of it owne vertue? Laſtlie, if the forme of God doe nothing but by the forme of a ſeruant, how can that ſaying of Leo be true: each fo rme doth the propertie of it ſelfe vvith communion of the other?

11

Like as therefore the forme of God is one, and the forme of a ſeruant another: ſo the actions and proprieties of the one and of the other be diuers: though manie times both the one & the other hauehave one and the ſame worke and operacion.

12

Wherefore this is no cōſequence: to whomſoeuer Chriſt commeth with the father, according to the forme of God: to him he alſo commeth, and abideth in him in his owne ſubſtāce according to the forme of a ſeruant: much leſſe that he is ſo eueryevery where.

13

Further, like as no other, but the verie ſame Chriſt, roſe from the dead: ſo he roſe in no other but in the verie ſame bodie, in which he ſuffred, died, and was buried.

14

For he could not be truely ſaid to be raiſed and to riſe from the dead: except that which truely died the verie ſame quickened againe ſhould riſe againe.

15

Now the bodie wherein Chriſt ſuffred, died and was buried: was a true humane bodie, viſible, palpable, circumſcribed. Therefore Chriſt after his reſurrection had and retained no body but that which was circumſcribed in a certaine place, and whereſoeuer it was and is, might and may be ſeene and handled.

16

Add alſo, that the Apoſtle carefully diſcourſing of the qualities, with which our bodies being raiſed vp to eternall life ſhalbe indued, he ſaith not, that they ſhal not be ſubiect either to the eye, or to the touch, or not bee circumſcribed in a definite place, but he rehearſeth onelyonly incorruption, glorie, and power, as is the agilitie thereof, and that they ſhall riſe ſpirituall, not that the corporall ſubſtance ſhalbe chaunged into an incorporeall, but that they ſhalbe (as the greeks call it) immortall, and ſhalbe full of the holie ſpirite dwelling and working in them. The Apoſtle therefore taught that theſe are qualities neuer to bee ſeperated from the bodies, namely that they ſhalbe circumſcribed, viſible, palpable. Wherefore neither did Chriſts body after his reſurrection put of theſe qualities.

17

Neither is that exception any thing, that Chriſt after he was riſen came in to his diſciples the dores beeing ſhut. For it was not therefore either made vnviſible or vncircumſcribed or vnpalpable: ſeeing Chriſt being come in and ſeene of his diſciples, preſently ſaide, Feele or handle and ſee, Luc. 24.for a ſpirit hath not fleſh and bones as ye ſee me hauehave. And therefore (as the Fathers teach) there was no chaunge made of Chriſts bodie, no more then there was, when he, or Peter, walked vponupon the waters; but by the omnipotency of his diety hauing power ouer all things, the doores gaue place to the true and firme bodie of the ſonne of God.

18

Wherefore not without cauſe did the Fathers condemne not onelyonly Marcion, the Maniches and others, which taught that Chriſt tooke not a true and firme humane bodie, but a phantaſticall one, and did all things according to imagination and phantaſie: but alſo the Originiſts, Iohn of Hieruſalem, and Euticius of Conſtantinople, Hier. tom. 12. ad Pāmach. Greg. in Iob. lib. 24 c. 29.Biſhops, and others, which ſaid that Chriſts bodie after his reſurrectiō was made ſo ſpirituall, that it was more thinne then ayre, and therefore inviſible and vnpalpable.

19

Seeing then that in the ſupper no other bodie of Chriſt is giuen vsus to be eaten, but that which was broken for vsus, that is, truely ſuffered and died? it followeth that Chriſts … body which we eate in the Supper, is truely circumſcribed, viſible, and palpable; and conſequently ſeeing nothing is ſeene, touched, or perceiued in the Supper, beſides bread: the ſame body cannot in it owne ſubſtance really be contained vnderunder the formes of bread and wine, or lie hidden in the very bread and wine.

20

Nowe we acknowledge the reſurrection of Chriſt is both the cauſe and an example of our as well ſpirituall as corporall reſurrection. The cauſe of the ſpirituall, becauſe the Apoſtle ſaith to the Rom. 4. he roſe againe for our iuſtification; and an example, becauſe he ſaith, Rom. 6.we are bur…ed togither with him by baptiſme, into his death, that as Chriſt was raiſed from the dead by the glory of the Father: ſo we alſo ſhould vwalke in neweneſſe of life.

21

But that he is the cauſe of our corporall reſurrection, we doubt not, 1. Cor. 5.for that the Apoſtle ſaith, If Chriſt be riſen againe, we ſhall alſo riſe againe; and for that he alſo ſaith, Chriſt is the firſt fruits of them that riſe: and an example, for that the ſame Apoſtle alſo writeth, he ſhall chaunge our vile bodies, Phil 3.21.that they ſhall be like his glorious bodie.

22

Wherupon It alſo followeth, either Chriſts bodie not to be inviſible, vnpalpable, vncircumſcribed, and ſo not ſpirituall bodies, but incorporall ſpirits.

23

For where Chriſt ſaith, Feele and ſee, for a ſpirite hath not fleſh and bones, as yee ſee me hauehave: hee did not onelyonly conclude that himſelfe was no ſpirite, but he eſpecially taught this, that there is no fleſh nor bones but may bee ſeene and felt.

24

The Scripture teacheth, and the church cō feſſeth, that our Lord Ieſus Chriſt being raiſed from the dead, did ſhew vntounto his diſciples, for fortie daies ſpace, by many arguments, that he was truely riſen, and then euen in the beholding of the Apoſtles, that he was lifted vpp from the earth & aſcended into heauen. Therfore like as no other Chriſt roſe againe then he which died: ſo no other aſcended into heauen, nor in no other body, then he, & in which, that truely roſe againe frō the dead, the ſonne of God, truely humane, viſible, palpable, and circumſcribed.

25

Wherefore as the conuerſation of the ſame Lord Ieſus Chriſt, wherein he conuerſed amōg his Apoſtles after his refurrection, for fortie daies ſpace, was not fantaſticall, but reall and true: ſo alſo his aſcenſion was not onelyonly viſible, but alſo truely (as the fathers ſay) locall: when the Apoſtles ſawe him aſcend from the earth vp into heruen.

26

But ſuch an aſcenſion and mouing, cannot agree to his divine nature: therefore he aſcended according to his humane nature.

27

Yet by the way we denie not this, but that Chriſt as God, like as he is ſaid to hauehave deſcended from heauen in reſpect that he abaſed himſelfe, taking vponupon him the vile forme of a ſeruant, and ſuffred in it: ſo alſo it may rightly be ſaid, that he is exalted and aſcended vp into heauen: namely in reſpect that in the very ſame forme of a ſeruant, when it was glorified, euen the forme of God was after a ſort glorified by his aſcention and after it: that is was made glorious in the wholle world.

28

But it is apparent, that as this conſequence is not good, Chriſt himſelfe beeing God and man aſcended into heauen, in a locall and viſible moouing. Therefore he in the ſame ſort aſcended according to his dietie: ſo neither is this good, Chriſt God and man is with us to the ende of the world truely, and in his owne eſſence, therefore he is preſent on earth as wel in the ſubſtance of his body and ſoule, as in the eſſence of his dietie.

29

If alſo the Apoſtles ſawe with their eies Chriſtan his owne body, by chaunge of place aſcending from earth into heauen: then the heauen into which he did aſcend, cānot be an vbiquitary heauen, but it muſt needes be farre diſtant from the earth.

30

Moreover nature and all right requireth that for every thing ſome certē place muſt be aſſigned: as we ſee god hath done in all the things which he created. Seing then no created thing can be found more excellent, then Chriſts body, both for the vnion with the word, and for the wonderfull gifts created in the ſame, and ſo alſo for the moſt perfect glorie and happines wherein he nowe liveth: It muſt needes be that this bodie muſt exiſt in ſome certaine & moſt happie place.

31

Neither can it proceede but onelyonly from trupiety, and from our true reverence, towardes Chriſt, that we ſhould beleeue that his body doth dwell, not vnderunder the earth, not in the earth, not in the waters, not in a peece of bread, not in every leafe of a tree, not in the ayre, or in the celeſtiall ſperes, but in a place, as the moſt happie, faire, & perfect, ſo the higheſt of al others: which we with Ambroſe think the Apoſtle ſpake of, when he ſaid, that he was caught vp: 2. Cor. 12.2. & 4.into the third heaven, and into paradiſe.

32

To this, the ſame ſcripture alſo teacheth, & the Catholike faith beleeueth and confeſſeth, that the ſame Ieſus Chriſt, ſhall come out of that heauen in the cloudes, Phil. 3.20. 1. Theſ, 4.16. 1. Theſ. 4.17.to iudge the quicke and the dead: and that we beeing raiſed from the dead, ſhall be caught vp into the aire to meete him in the cloudes, and ſo ſhall be with him in that heauen for euer.

33

And this heauen, Ioh. 14.2.which is called the Fathers houſe, and the heauenly citty, and by many other names. The ſcripture prooueth to be placed aboue all the viſible and mooveable heauēs: ſaying that Chriſt is aſcended aboue all heauens, Eph. 4.16.and that he is in heauen.

34

For this heauen wherein he is in his body, and wherein we ſhall be in our bodies and ſoules, cannot be ſome vaſt and I knowe not what, vncreated roome: partly, becauſe nothing is vncreated but God, partly, becauſe it is plainely to the Hebr. Heb. 11.10.ſaid to be Gods workmā ſhip.

35

Moreover the chiefe and principall efficient cauſe of that moouing wherein his bodie was carried vp into heauen, was the divine nature remaining in him according to that, to the Phil. 2. God hath exalted him, And, he was taken vp (of God) into glory. But a ſecondary efficient cauſe was the gift of agility, which followed his glorious reſurrection, beſtowed on the humane nature by the diety, by which agility that fleſh aſcended vp, not held and ſuſtained by angels or by the cloudes, as once Elias was in the fierie chariot, but of it owne accord, and without trouble or difficultie: and therefore that motion was not a violent motion.

36

Now this aſcention of Chriſt our head, was the cauſe and the example of our aſcenſion which ſhal be into heaven. For ſith the head is aſcended, it muſt needes be that the members ſhall aſcend: and as his aſcenſion was, ſo ours ſhall bee. For he ſhall chaunge our vile bodies to be like to his glorious body: and we ſhall be caught vp into the cloudes to meete Chriſt in the ayre, and ſo we ſhall be with the Lord for euer.

37

If then ours ſhall be a true aſcention, and that we ſhall truely be lifted from the earth into heauen: Therefore Chriſts body alſo, did truely aſcend from earth into heauen, not imaginarily or putatively.

38

And this doctrine of Chriſts true aſcention into that higheſt heauen, and his perpetuall abiding there, is moſt profitable, and full of cō ſolation.

39

For firſt it ſerueth to ſtrengthen our faith about the certaine place: where with the eyes and hands of our faith we may behold, touch and take hold of the body of Chriſt: Then, to eſtabliſh our hope: namely that it ſhall be, that before the reſurrection of our bodies, our ſoules beeing ſeparated from our bodies, they ſhall neither diſcend beneath the earth, nor ſhall flote in the waters or the aire, nor roule about with the ſpheres: but ſhall be carried aboue all theſe heauens, to that bleſſed and heauenly houſe of the Father, into which Chriſt in his body is already entred, that they may be euer with Chriſt. Laſtly, to kindle in our hearts the louelove and deſire of a heauenly life and converſation: as the Apoſtle ſaith, If ye be riſen vvith Chriſt, ſeeke thoſe things which are aboue, ſet your affections on thinges vvhichwhich are aboue, vvhere Chriſt ſitteth at the right hand of God.

40

Of Chriſts ſitting at the right hand of the father thus ſpeaketh the Apoſtle: And hath ſet him (Chriſt raiſed from the dead, and carried vp into heauen) in the heauenly places, farre aboue all principallities, and power, and might, & domination, and euerie name that is named, not onelyonly in this vvorld, but alſo in that which is to come: and hath made all thinges ſubiect vnderunder his feete &c. YVhatſoeuer is read otherwiſe in the holy ſcripture, or confeſſed by the church in the Creedes concerning this ſitting, is agreeable vntounto this.

41

But we cā no where read, that for this ſitting at Gods right hand, either Chriſt Ieſus tooke any other body, (call it howeſoeuer) or that in his naturall body, there was any chaūge made of the ſubſtance of it, or of any of thoſe naturall qualities and eſſentiall proprieties, which it retained after his reſurrection. It is therefore manifeſt, that in what body Chriſt roſe, and aſcended into heauen, namely, a viſible, palpable, and circumſcribed body: in the ſame he alſo ſitteth at the Fathers right hand in the higheſt heauens: and whereſoeuer he is, or pleaſeth to be, he keepeth ſtill to himſelfe ſuch a body.

42

The Apoſtle alſo witneſſeth, and the church confeſſeth in the Creedes, that Chriſt firſt died was buried, raiſed from the dead, and taken vp into heauen, before he fare at the Fathers right hand. Therefore either it is falſe, that Chriſts humaine nature thē firſt receiued a gift, for ſubſtance of his body to be really eueryevery where: or if it be true, then it receiued it not by the hypoſtaticall vnion, which was made in his very incarnation.

43

Neither is this exception any thing, that by the hypoſtaticall vnion, this was giuen him; in the firſt act, as, that if he would, he might be preſent every where, but by the ſitting at Gods right hand, it was giuen him, in the ſecond act, that is, that he was indeed preſent every where.

44

For beſides, that the tearmes of this diſtinction, are tearmes, not taken from the fountaines of Iſrael, but out of the puddles of ſophiſters, Chriſt himſelfe alſo refelleth this exception: when ſpeaking not of the firſt act, but of the ſecond, that is, of his actuall preſence, he ſaid both a little before his death, Where two or three ſhall be gathered together in my name, there am I in the middeſt of them; and after his reſurrection, bofore his aſcenſion, he ſaid, Beholde I am vvith you even to the ende of the world.

45

By thoſe ſayings it evidently appeareth, that either Chriſt ſpake not of the reall preſēce of his body, but onelyonly of the preſence of his diety, and power of his ſpirit: or that he is preſent to vsus in the ſame manner that he was to the Apoſtles, namely viſibly: ſeeing he ſaide not I will be, but I am: neither is there any neceſſity to alter the ſenſe of thoſe wordes.

46

Adde this, that if he ſpeake of the ſame reall preſence of his body, and that this promiſe pertained not to the Apoſtles onelyonly, but alſo to all the faithfull which were then in the world: Chriſt had not ſpoken a trueth. For he was not before his death or after his Reſurrection, preſent in a viſible preſence with all the faithfull, which were then in the world, and which were gathered together in his name.

47

VVherefore the doctrine of the reall and ſubſtantiall, yet inviſible preſence of the body of Chriſt Ieſus on the earth and euerie where, is not agreeable with the holy ſcriptures, but ſeemeth to come neere to the Maniches, who (as Auguſtine ſheweth againſt Fauſtus) ſaie that Chriſts bodie doth inviſiblie hang on euerie tree.

48

If Chriſt alſo ſatte not at Gods right hand in his bodie, before his reſurrection and aſcenſion into heauen, as the wholle Church confeſſeth: then their doctrine is impious and hereticall, which teacheth that Chriſt Ieſus, euen from his mothers wombe (according to the fleſh he tooke) hath ſitteth at the right hand of Gods power.

49

If this alſo be true which the Apoſtle teacheth, and the whole ſcripture confirmeth, and the Catholike Church confeſſeth, that Chriſt Ieſus not only then ſate at his Fathers right hand, after he aſcended into heauen, but alſo is ſo placed in the ſame at Gods right hand, as he is neuer read to ſitte at ſuch a right hand in any other place then in heauen: therefore then it cannot onelyonly not be ſaide according to the holy ſcriptures, that Chriſt Ieſus ſitteth any other where at God the Father his right hand then in heauen: but alſo it is falſe, that he alſo ſo ſitteth in the earth: that he is no leſſe preſent really in ſubſtance of his body, in the bread of the Lords ſupper and in euerie place, then he is in heauen.

50

For the Apoſtle alſo in other places, and ſpecially in the epiſtle of S. Paule to the Hebrues denieth that he is vponupon the earth, namely in a corporall preſence, for as much as hee ſitting at the right hand of the throne of maieſtie in heauen, executeth his office of prieſthood.

51

Moreouet wee hold beyond all controuerſie, that Chriſt ſitting at Gods right hand, is a figuratiue ſpeach: ſeing God, to ſpeake properly hath neither right hand nor left hand; neither is it lawfull to imagine any carnall thing concerning the ſeates and thrones in heauen, wherein they are ſaide to ſitt; and often-times in the ſcriptures this word ſitting, is vſed beſides other ſignifications, for dwelling, ruling, exerciſing iudgment, and for reſting.

52

But that the Apoſtle Paule ment not by this phraſe, that Chriſt Ieſus in his owne bodie is truely and ſubſtantially preſent in all places: beſides that which hath bin already ſaide, it is alſo euident by that which for declaration ſake he adioyneth.

53

For to this ſitting of Chriſt at Gods right hand, the Apoſtle addeth for declaration ſake, three thinges: Firſt, that Chriſt is ſo placed at Gods right hand, that he is aboue all principallitie, that is, that he hath no creature aboue him, or equall to him, no not in heauen, but is made higher then the heauens, and al heauenly things: then, he addeth, that all thinges are made ſubiect to him, that is, that there is nothing beneath him, ouer which he hath not power and authoritie: thirdly, that he was giuen to be a head of the church.

54

Now as we ſaid that whatſoeuer wee hauehave before ſpoken of the reſurrection from the dead, and ſo of the aſcenſion, ought to bee vnderſtood according to the humane nature of Chriſt: ſo wee thinke with the ſound fathers, that theſe thinges alſo muſt bee vnderſtood eſpecially according to the ſame humane nature.

55

The exaltation of Chriſts humane nature aboue al things, may be vnderſtood two waies: either in re-pect of the locall placing, as this, he aſcended aboue all the heauens, that the meaning may be, the humane nature was placed locally aboue all created things: or in reſpect of the excellēt preheminence of the dignitie and power thereof, & then the meaning may be, Chriſt euen touching his humane nature was ſet ouer all created thinges, and to him was giuen power and authoritie ouer all things. For in theſe two manners any thing of the ſame kinde is ſaid to bee ouer another, eiin place, or in dignitie.

56

If then this ſaying be vnderſtood the latter waye: thereupon the vbiquitie cannot be proued; ſeing Chriſt in that in his humane nature he may vſe his authoritie ouer all creatures, although he be not in ſubſtance of body euerie where. If the former way, then he is not eueryevery where: ſeing that which is euerie where, is aſwell beneath, and at, and within, as aboue all creatures.

57

But Paule doeth plainely teach, that Chriſt (touching his humane nature) did ſo riſe from the dead, that hee was no longer among the dead, and ſo aſcended into heauen, that hee was no longer on earth: and ſo being exalted aboue all creatures, ſitteth at the fathers right hand, that he is nether beneath nor within created things, ſeing all thinges are put vnderunder his feete.

58

Neither can the head bee ſaide to bee in it owne ſubſtance, where the feete are, although it be in them in vertue and operation, and indeed aſwell the head to the feete, as the feet to the head are ioyned together in their ſubſtāce, by the ſinues and by the ſoule.

59

But the Apoſtle ſaieth. Chriſt Ieſus is giuen for a head of the church, namely, according to his humanitie: nowe the head is aboue all the bodie.

60

The Apoſtle therefore ment nothing leſſe by his wordes of Chriſts ſitting at Gods right hand, then to conclude, that Chriſts bodie in it owne ſubſtance is preſent in all places. Wherefore they doe great wrong to the Apoſtle, which by their cauills labour to conclude this out of his words.

61

Neither can any ſuch Vbiquitie be proued by any neceſſary conſequence, out of that article of faith.

62

For although it were graunted (which cannot bee graunted) that by the ſitting at Gods right hand the humane nature is made truely by it ſelfe omnipotent, yet vnleſſe it bee prooued to bee ſo made omnipotent, that it is alſo made infinite and immeaſurable: it can by no meanes bee conuinced that Chriſts bodie in it owne ſubſtance is euerie where preſent.

63

For ſo is this the onelyonly cauſe, why God alſo in his owne eſſence is euerie where: that if ye take immeaſurableneſſe from him, he cannot be ſaide to be eueryevery where in his owne eſſence.

64

And if alſo yee faine an infinite body, and therefore euerie where: yet that it is whollie in all places at once, you ſhall neuer prooue while the world ſtands, vnleſſe yee can ſhewe, that the ſame body is alſo a moſt ſimple eſſence: ſeing. God is therefore wholly eueryevery where, nor according to his partes, but becauſe he is the moſt ſimple eſſence.

65

VVherefore whatſoeuer the Vbiquitaries do prate and bable, arguing either from the Hypoſtaticall vnion, or the right hand of God, or the words of the ſupper, or the diuers kinds of being, or from the ſaying, all power is giuen vntounto me, and ſuch like ſpeaches: they euermore in this diſputation, inferr one fallation (to ſpeake of none els at this time) which is called non cauſa pro cauſa: except by thoſe argumēts they could prooue the ſubſtance of Chriſts body to bee made immealurable and infinite, & alſo moſt ſimple, ſuch as is the eſſence of God.

66

Yet do we not for al this denie, but the body of Ieſus Chriſt, though it remaine in heauen yet it is truely preſent vntounto vsus, not onelyonly in his operation, but in ſubſtance alſo.

67

But how, or in what manner of preſence? ſurely a true preſence, but ſo as he is really preſent in vsus, by his ſpirite in vsus, and by our faith: and (if we may vſe ſimilituds) as the head is truly and really preſent to all the members, yea to the feete.

68

But howe are theſe preſent one to another? not in neereneſſe of place, (for ſo the head of a Pigmey were more preſent to his feete then the head of a giant) but by vertue of one ſoule, and the ioincttures of ſinues and ligaments.

69

Seing then according to the ſcriptures our bodies and Chriſts body are truely knitt together by the ſame ſpirit, ſo that we are one and the ſame body vnderunder one and the ſame head, which God hath giuen to the church, namelie Chriſt, no mā can denie this true preſence, without great blaſphemie.

70

But for the ſitting at the right hand, we beleeue that the Apoſtle ment to ſignifie by this phraſe, how Chriſt according to his humanity, after many and moſt greeuous labours rubbed through vponupon earth, and many troubles indured, for our redemption ſake, now gloriouſlie reſteth in heauen, & ſo being dearly beloued of his father liueth in exceeding happines, and appeareth in Gods ſight in our behalfe, & that his interceſſion and propitiatiō is moſt acceptable to his father: and that he raigneth with his father, and by him is appointed to bee the iudge which ſhall at length come to iudge the quicke and the dead, and is placed in the celeſtiall throne.

71

For to ſitt (as Tertullian teacheth) is proper to one that reſteth: and (as Auguſtine teacheth) to one that dvvelleth, raigneth, and doth the office of a iudge: neither are any ſaide to ſitt at the right hand, but ſuch as are dearly beloued, and neere friends.

72

Auguſtine indeede thus interpreteth this place: of the creede to the Catechumeni.

He aſcended into heauen, beleeue it: Lib. 1. ca. 4hee ſitteth at Gods right hand, beleeue it: To ſitt, vnderſtand to dwell: as wee ſaye of any man, Ibid.in ſuch a cuntrey he hath ſitt three yeares: ſo therfore beleeue yee, that Chriſt dwelleth on the right hand of God, there he is. Let not your heart aske ye this queſtion, what doth he? doe not ſeeke, for that which it is not lawfull to finde: there he is, it ſufficeth vsus: he is bleſſed, and of this bleſſednes which is called the fathers right hand, the name of this bleſſednes it ſelfe is called his fathers right hand. For if we take it carnally, then becauſe he is at the right hand, the father ſhould be at the left hand: and is there any reaſon thou ſhouldeſt ſo ſet them, the ſonne at the right hand, and the father at the left? There all is the right hand, ſeing there is nothing but bleſſednes.

Alſo: this ſitting of his beloued, Lib. 2. ca. 4ye muſt not take it to be ment of the humane partes, as if the father ſatt on the left hand, and the ſonne ſatt at the right hand: but by the right hand, vnderſtand that power, which that man being entertained of God, receiued; namely that he might afterwardes come to iudge, which before came to be iudged.

Alſo: Lib. 3. ca. 7who is he, that ſitteth at Gods right hand? the man Chriſt. For in that he is God, he was euer with the father, and of the father: & when he came forth vntounto vsus, he departed not from the father; for to be God, is to be wholly eueryevery where. Therefore the ſonne is wholly with the father, whole in heauen, whole on earth, whole in the virgins wombe, whole on the croſſe, whole in hell, whole in paradiſe, whether he brought the theefe. Not at diuers times or diuers places do we ſay he is whole eueryevery where, as nowe whole in one place, and another time whole in another place, but he is whole alwayes, and in all places.

Alſo: Ibidem.But by this that the ſonne is ſaid to ſitt at the fathers right hand, it is ſhewed, that the man, whome Chriſt tooke vponupon him, hath receiued the power of a iudge.

Alſo: Lib. 4. ca. 7The man, which Chriſt tooke on him, now raigneth ſitting at the fathers right hand.

Alſo: Ibidem.But, in that he is God, and equall to the father, and alwaies iudgeth, he is euer preſent: but he ſhall come a redeemer in that forme, wherein he aſcended.

73

So farre from it therefore is it, that by the fltting at Gods right hand, the Apoſtle ment to ſignifie that Chriſt in the ſubſtance of his body is on earth and eueryevery where, that he rather ſeemeth to teach them quite contrary: ſeing that in heauen onelyonly, and not on this earth mēs bleſſednes conſiſteth, and God is ſaid to dwel in heauen, not on earth, and rather that he raigneth in heauen then on earth: and it is ſaid and beleeued, that Chriſt ſhal come not from earth, but from heauen to iudge both the quick and the dead.

74

Add this, that as gods feet by a certen humane affectiō or property at not ſaid to be in heauē, but on earth, according to that ſaying, Act. 7.49heauē is my ſeat, and earth my footeſtoole: ſo alſo wee may with good reaſon ſay that his right hand hath place in heauen rather then on earth.

75

We therefore conclude, that as by the Apoſtles doctrine of the reſurrection frō the dead, and the aſcenſion into heauen, the Ʋbiquitie of Chriſt cannot be proued, but is rather confuted: ſo neither, by the doctrine which is of his ſitting at gods right hand, can the ſame be neceſſarily inferred.

76

Nay if ſuch an Vbiquitie bee admitted, we doe not onelyonly ſhake but euen quite ouerthrowe all theſe articles of faith, of his incarnation in the wombe onelyonly of the virgine, of his true death, that is, the true ſeparation of his ſoule and bodie, of his true reſurrection of his fleſh, of his true and viſible aſcenſion from the earth into heauen, of his true ſitting at Gods right hand in the heauenlie places; laſtlie of his viſible returne from that place to iudge both the quicke and the dead.

77

For a bodie that is euerie where, cannot bee mooued from place to place according to it whole ſelfe, as true philoſophie teacheth, & chriſtian theologie cōfirmeth; which ſheweth, that God therefore is not mooued from place to place, becauſe being immeaſurable he fileth all things.

78

Neither can that bodie alſo which is eueryevery where be rightly ſaid to ſitt at the right hand or the left of another, but you muſt needs cō foūd the ſubſtance of him that ſitteth, with the ſubſtance of the right hand, at which, & with the ſubſtance of him whoſe right hand he ſitteth at: ſeing therefore euen the father, the ſonne, & the holy ghoſt filling heauen & earth, are eueryevery where, both all and each of them, becauſe they are one and the ſame eſſence.

79

Finally, we think this doctrine of the inuiſible & vnpalpable preſence of Chriſts fleſh eueryevery where is neither true, nor profitable.

80

Not true indeed, becauſe wee could neuer ſee the ſame ſhewed either by any manifeſt teſtimonies of holie ſcriptures, or any neceſſarie conſequences drawne out of them: nay wee hauehave obſerued the ſame to bee repugnant to the ſcriptures, and to the catholicke conſent of the old church, rightlie expounded by the rule of faith, contained in the Apoſtles creede.

81

Yea and wee ſee it ſo contrary to the ſcriptures, that without a manifeſt implying of a contradiction, yee cannot graunt both thoſe things which the creed deliuereth, and thoſe things which the authors of this Vbiquitary doctrine do deliuer.

82

Neither is it profitable: becauſe that which is not agreeable with gods word, to propoūd, beleeue and obſerue it as agreeable and neceſſary vntounto ſaluation, is a ſinne: The Lord ſaying: Add not nor diminiſh: and the Apoſtle; Deut. 12 32 Rom. 14.23 Rom. 6.23All that is not of faith, is ſinne: and the wages of ſinne, is death.

83

Finally, becauſe if that opinion of the Vbiquitie of Chriſts bodie ſhould be beleeued to be true: it would bee a hinderance that a man could not apprehend and eate with a minde lifted vp Chriſt to the true fleſh of Chriſt Ieſus being in heauen, whereunto notwithſtanding, both the Apoſtle & the church calleth vsus, ſaying, lift vp your hearts: And, ſeeke thoſe thinges which are aboue, where Chriſt is, ſitting at gods right hand.

84

They thē do nothing leſſe then eate Chriſts fleſh, which doe not behold the ſame in heauen where indeede it is: but imagine him to bee really preſent euerie where in his owne ſubſtance. Aeſops dogg, leauing the true fleſh, did fooliſhlie catch at the vaine ſhaddowe of the fleſh, becauſe it ſeemed a bigger peece.

A queſtion out of the 1. of Ioh. 4.3.

S. Iohn deſcribing Antichriſt, ſaith: EueryEvery ſpirite, which confeſſeth not that Ieſus Chriſt is come in the (true humane) fleſh, is not of God: and this is that ſpirit of Antichriſt.

And ſeing that Chriſt, neuer laid aſide that fleſh which he once tooke, but carried it with him vp into heauen, and ſhall returne againe in the clouds in the ſame, apparēt vntounto all mē, to iudge the quicke and the dead: The queſtion is, of what ſpirite they are, and by what name to bee called, who make no doubt with the old heretikes, to forge for our Lord Ieſus Chriſt, I know not what kinde of inuiſible fleſh, vncircumſcribed, vnpalpable, whole, and in his whole ſubſtance; forſoth really exiſting in all places, in heauen, in the ſtarres, in the ayre, in the earth, vnderunder the earth, in hell, in all the ſeuerall partes of the world, and the parcells of the partes, yea and in the leaſt parcells of the parcells: againſt Scripture and againſt the ſound agreement of the whole catholike church.

Of the diſpenſation of ſaluation by Chriſt. Out of the firſt chapter of the Epheſians.

yeare. 1580.

1

OVr Lord Ieſus Chriſt, ver. 7 & 8in whome wee were elected vntounto ſaluation, not onelyonly once redeemed vsus, by his owne blood, hauing obtained remiſſion of ſinnes, and gottē the victorie: but doth alſo dayly diſpenſe and communicate vntounto his, the grace of redemption and ſaluation.

2

For it belongeth to a perfect redeemer, not onelyonly by paying the ranſome to redeeme, but alſo to make the redemption knowne to them that be redeemed, and to deliuer them quite out of the hands of the tyrant into freedome: as it alſo belongeth to a good head to impart the life, ſenſe, and motion which it hath, vntounto the members.

3

Nowe Chriſt vſeth to diſpenſe this grace of ſaluation by the word of trueth, that is, ver. 13by the goſpel of our ſaluation: with which wee ioyne the Sacraments, as ſeales, and inſtruments of ſaluation.

4

For by the goſpell hee makes knowne vntounto vsus the miſterie of his diuine wil, ver. 9 & 10concerning our ſaluation through Chriſt, and concerning the gathering together, aſwell thoſe that are in heauen, as theſe that are on earth, & concerning the knitting of them to one head Chriſt.

5

Neither doth he onelyonly make knowne vntounto vsus the miſtery of ſaluation by the goſpell, ver. 13but alſo effectually calleth & draweth vsus to himſelfe, & to the communion of himſelfe & ſo to the participation of redemption & ſaluation.

6

For by the preaching of the goſpell, ver. 13 Rom. 10hee vſeth to ſtirr vp faith in our hearts: whereby wee beleeue in him, and are receiued into his communion.

7

For he giueth vsus his holy ſpirit, by which he regenerateth vsus, ver. 13and ſealeth vsus with the expreſſe image of God, to the full poſſeſſion of an eternall inheritance.

8

By the ſame ſpirite he ſtirreth vp, worketh, and leadeth vsus, to the ſtudie of a holy life, and good workes.

9

And if it ſo be, ver. 14we fall into ſinne (ſuch is our frailtie) he lifteth vsus vpp, by repentance giuen vntounto vsus: & maketh vsus more aſſured of forgiueneſſe: and by that meanes, through the ſame ſpirite as it were a pledge, he more and more daily confirmeth vsus in that aſſurance of ſaluation.

10

And theſe benefits Chriſt beſtoweth on vsus, neuer vtterly forſaking vsus, till he hath brought vsus by his grace, and ſingular louelove towards vsus, from the firſt redemption, which is our redēption from the guilt, and ſeruitude of ſinne, and from the power of the deuill, to the other redemption, namely the full libertie which conſiſteth in the perfect aſſuring and full poſſeſſion of the heauenly inheritance.

11

But our Lord Ieſus as he is our redeemer & the head of the whole church, ver. 22according to both the natures: ſo alſo he cōmunicateth eternall life & ſaluation, not onelyonly as he is god, but alſo as he is man, according to that ſame. Beleeue my ſonne, thy ſinnes be forgiuen thee: And immediatly after, but that he might know that the ſonne of man hath power to forgiue ſinnes: (he ſaieth to the ſicke of the palſey) ariſe take vp thy bed, & goe vntounto thy houſe: where each nature worketh that which is proper to it, with communion of the other.

12

For as the natures are ſo vnited within thē ſelues in one perſon, that yet there is made no chaunge nor confuſion among themſelues, or among there proprieties: ſo alſo the actiōs, are ſo the actions of one and the ſame perſon, that yet they are truely diſtinguiſhed betwixt themſelues: and ſo diſtinguiſhed, that thoſe which proceed from the one nature, and are proper thereunto, they, although they be done with the communion of the other, yet it is not lawfull to ſay that they be done by the other, or that Chriſt doth them according to the other nature.

13

Where fore like as wee allowe the fathers, when they ſaye, that Chriſts actions in redeeming & ſauing vsus, were & are done by god & man: ſo alſo we greatly commend that famous ſaying of Leo the biſhop of Rome, in his epiſtle to Flauianus, & we teach that it is with a ſtedfaſt faith to be holden: namely, Each forme vvorketh with communion of the other that which is proper to it ſelfe: as, the word working that vvhichwhich is proper to the word and the fleſh performing that which is proper to the fleſh.

14

For he ſuffred for vsus, died, and was buried, according to the fleſh: but he gaue the grace of deſeruing and redeeming to his ſuffring, by which he redeemed vsus, according to his deitie: but all theſe he willed, according to both the natures.

15

Alſo he roſe from the dead, ver. 20.21and aſcended in a viſible and locall aſcenſion into heauen, exalted aboue all Angels according to his humanity: yet he wrought the ſame reſurrection, aſcenſion, and exaltation, according to his diuinity: but he willed it according to the will of both the natures.

16

Like as then we beleeue that Chriſt redeemed vsus according to both the natures, according to that God purchaſed his Church by his owne blood: ſo alſo we doubt not but the ſame Chriſt ſitteth at his Fathers right hand and reſteth in the heauenly places, gouerning all thinges with his Father, and diſpenſeth and communicateth the grace of redemption and euerlaſting ſalvatiō to the wholle church which is his bodie, and to euerie member, according to both his natures: the word working that which is proper to the word, & the fleſh that which belongeth to the fleſh.

17

For although he vſeth the miniſterie of the word and ſacraments by men, to the imparting of ſalvation vntounto vsus: yet the ſame Chriſt, both as he is God, and as he is man, is properly the very ſame which calleth vsus, giueth vntounto vsus faith and repentance, and he iuſtifieth, regenerateth quickeneth, and bringeth into eternall life all that beleeue, by the working of the power of his might.

18

For this cauſe alſo our faith, whereby we take holde of ſaluation in Chriſt and eternall life, muſt not reſpect and rely vponupon either the one or the other nature of Chriſt ſeverally, but on whole Chriſt himſelfe, as the Epheſians were ſaid to hauehave faith in the Lord Ieſus.

19

Whereon it followeth, that who ſo do deny either the one or the other nature in Chriſt, or deuide the one from the other, or confoūd thē both together, ſo, that they acknowledge him not for true God, and true man in all things (ſinne excepted) like vntounto vsus, and imbrace him not for ſuch, and therefore for a true and perfect redeemer, they can neuer be made partakers of redemption and eternal ſaluation.

20

For as he that beleeueth in Chriſt, ſuch as he is, hath life eternall: ſo he that beleeueth not, cannot hauehave it.

Of thoſe thinges which are ſpoken of our Lord Ieſus Chriſt, after the vnion: and in what ſort they are ſpoken. Out of the 1. to the Epheſians. Poſitions.

Anno 1582.

1

THe Apoſtle writeth, that Chriſt was raiſed from the dead and therefore he truely di…d in another place, The Lord of glory was … yea we often read, howe the ſonne of man was deliuered vntounto death. But in all theſe enunciations, the ſpeach is ever of the ſame perſon, namely the ſonne of God incarnate. Therfore the perſon of Chriſt which is in theſe propoſitions the ſubiect, or that whereof another thing is ſpoken, is vſed to be ſignified by 3. kindes of names: namely, by thoſe which betoken the divine nature onelyonly, and that ſometime in reſpect of the eſſence, ſometime in reſpect of the hypoſtaſie or perſons: as, The lord of glory, the onelyonly begotten ſonne of God: or which betoken in like ſort the humaine nature onelyonly, as, Man, the ſonne of Mary: or which betokē both natures togither, as, Chriſt, Immanuell, god incarnate.

2

We adde herevnto that Chriſts verie perſō is ſignified by thoſe names alſo which are taken from the offices of a mediatour: as theſe, Amediatour, a Redeemer, a Saviour, a high prieſt an Advocate and ſuch like. But theſe may be referred to the third kind: becauſe by them are ſhewed and made known both the natures in one perſon.

3

The concrete names which hauehave denomination of the natures, as Man of the humanity, and God of the diety, when in ſpeaking of Chriſt they be the ſubiects, or the firſt part of the enunciation or ſentence, they hauehave two ſignifications, one formall (as the ſchooles ſay) and the other materiall: of which, by the former is meant the verie nature, by the other, the perſon, which hath ſuch a nature, whereof it taketh denomination.

4

For as names in the abſtract do ſignifie only the nature and propriety, which is in a thing ſo all names in the concreat doe betokē both the nature and qualitie, which is in the thing, and the hypoſtaſis, wherein it is: as (for examples ſake) the name of Iuſt betokeneth both Iuſtice wher with one is made iuſt, & him, which is Iuſt, both together.

5

Therefore by theſe Subiect names which hauing their denominations from the natures do ſhewe the perſon of Chriſt: ſometimes is declared the propriety of the natures, ſometime the vnity of the perſon: and therefore the Subiects muſt be vnderſtood and expounded according to the diverſities of the Praedicates that is of thoſe things, which are ſpoken thereof.

6

In this propoſition, the ſonne of God is eternall: the ſubiect (namely the ſonne of God) muſt be expounded according to the proprietie of the nature. But in this, the onelyonly begotten ſonne of God ſuffered: the ſubiect (the onelyonly begotten ſonne of God) muſt be vnderſtood according to the vnity of the perſon. For he ſuffered, which was not onelyonly man, but alſo God: yet the dietie remaining vnpaſſible.

7

We denie not, but manie times are found wordes in the abſtract, which are the Subiects, as, (the light) came into the world: as alſo ſome which are Predicats, as Chriſt is (the light of the world, our righteouſneſſe, our peace:) but theſe ſt… ̄d in ſteade of concretiues, as the light came into the world, that is, he which lighteneth vsus. Wherefore for the manner of ſuch like words, they are to be referred to ſome of the foreſaid three kindes.

8

Furthermore there are three kindes of attributes which vſe to be ſpoken of the ſame perſon of Chriſt God and man, by what name ſoeuer it be ſignified. For ſome are propper to the divine nature, and therefore cannot really be communicated to the other nature: as, to be impaſſible, eternall, immeaſurable. Some are proper to the humaine nature, and therefore cannot altogether indeede be communicated to the other nature, as, to be made, to be finite, and paſſible. And other ſome propper to the wholle perſon conſiſting of both natures, and therefore common to both natures together, as, to be a mediatour, a redeemer, a Sauiour.

9

To this third kind pertaine thoſe actions which the greeke Fathers called the actions of God & mā, or actions divine and humaine: becauſe in the workes of our redemption, each forme worketh not the property of the other, but of it ſelfe, yet with the communion of the other: the worde working that which belongeth to the word, & the fleſh performing that which belongeth to the fleſh.

10

Of theſe three kinds of Atributes, we find in our ſelues an example not vnlike. For in a man, ſome thinges are proper onelyonly to the ſoule: as, to be immortall, to vnderſtand, to wil: ſōe thinges to the body only, as, to be mortall, palpable, heauy. Some things common to them both, as be ſuch works, to the performāce whereof, each part worketh that which is proper to it, with communion of the other: as, to write, to ſpeake, to runne, and to doe whatſoeuer is done by the miniſtery of the body, yet not without the vertue and guidance of the ſoule.

11

Nowe of this which hath beene ſaide of the diuers Subiects & Praedicats, there followeth a diuerſitie alſo of Praedicatiō. EueryEvery Praedication therefore of Chriſt is either proper and ſimple, or els improper and figuratiue.

12

The proper and ſimple Prędication falleth two waies; one is, when thoſe thinges which are proper to one nature, they are predicated or ſaid of the perſon of Chriſt, beeing expreſſed by a name either denominated of the ſame nature, or proper to the perſon: as, this our God, or Chriſt is omnipotent, and eueryevery vvhere preſent: alſo, this man, or Chriſt, ſuffered and died. The other is, when ſuch things as are proper to the wholle perſon, they are ſaid alſo of the wholle perſon ſignified by a name, that containeth both the natures: ſuch as theſe are that belong to the office of a mediatour, and the honour of an head: as: Chriſt, Imanuell, God incarnate, redeemed vsus, ſanctified vsus, ſaued vsus, is a King, to be vvorſhipped: which are ſaid therefore to be proper to the perſon, becauſe they can be ſeuerally applied to neither of the natures. Nowe all ſuch be proper and ſimple propoſitions: becauſe in all which are of the ſame kinde, the Praedicates be coupled with the Subiects in all thoſe thinges which are of the verie ſame kinde.

13

The improper and figuratiue praedication is likewiſe twofold: one, whē as theſe things which are proper to the wholle perſon, either belonging to the office of a mediatour, or to the honour of an head, the ſame are ſaide of on of the natures ſignified either by an abſtractiue or a concretiue name: As, the fleſh quickeneth, the blood waſheth from ſinne, God redeemed the Church, the Mediatour of god and men, Man, &c.

The other, when that which is proper to one nature is ſaid of the other nature ſignified by a name which is concretiue, and which be tokeneth the perſon: as, God ſuffered and died: man when he was on earth, was alſo at the ſame time in heauen.

14

For in th…ſe improper propoſitions of the latter ſort, the proprieties of diuerſe kindes are coupled as wordes concretiue: and therfore god is vnproperly ſaid to ſuffer, in as much as the name God in it owne propper ſignification doth betoken the divine eſſence which cannot ſuffer: but in reſpect of the perſon being meant, which is alſo man, it is a true (though an improper) propoſitiō: & therefore theſe things are ſaid of the wholle perſon by a Synechdoche, whereas indeede they agree not to the ſame, but onelie in reſpect of one nature.

15

This latter forme of an improper ſpeech we call the cōmunity of proprieties, as the greeks doe: which Theodoret expounding calleth the communitie of names. And Damaſcene, the troope of retribution.

16

For with them foreign was a concretiue worde ſignifying, the proprietie of ſome nature. And foreign or foreign was, when as the foreign or proprieties of one nature, were mutually and reciprocally ſpoken of the concrete name of the other nature, which name did ſignifie the perſon: ſo that it is meere folly, to thinke that the Fathers when they ſpake of the comnication of the Idiomes, that they meant to ſpeake of any reall powering or communication of the eſſentiall proprieties of one nature, into the other: ſeing they write plainely: the vnitie maketh the names common, but neuer maketh the things common.

17

For if our talke be of the natures themſelus, Theod. di… 3. p. 67. B.which are in Chriſt: Theodoret with other fathers, teacheth vsus, that wee muſt ſo ſpeake, as we do not ſaye, that thoſe which are proper to the one nature, are in very deed common to the other: but that wee giuegive to either of them alone, that which belongeth to it. Euen as that which belongeth to the ſoule, wee giuegive it not to the body, and contrary wiſe. But if we ſpeak of the perſon, we muſt ſo frame our ſpeach, that we may declare thoſe things which are proper to each nature to bee truely and indeed common to the whole perſon: euen as alſo we giuegive to the whole man really and in trueth, aſwell thoſe things which belong to the ſoule, as to the bodie.

Now his very wordes after his bringing in of the ſimilitude of the ſoule and the body & the whole man follow thus: So we muſt ſpeake of Chriſt. And when we ſpeake of the natures in Chriſt, wee muſt geue to each of them thoſe things, which do befitt each, & we muſt know, what things are proper to the diuinitie, & what to the humanitie, but whenas we ſpeake of the perſon, we muſt make thoſe things, which are proper to the nature common: and muſt fitt theſe verie ſame to our Sauiour Chriſt: and we muſt call him both God and man; both the ſonne of God, and the ſonne of man; both the ſonne of Dauid and the Lord of Dauid; both the ſeede of Abraham and the creatour of Abraham: and ſo of all the reſt.

The ſame doctrine he alſo confirmeth out of Amphilochius biſhop of Iconium, and out of other fathers, in many places in his dialogues.

18

Damaſcene alſo to expound the ſame matter, to wit, how the ſame thinges which belong to one nature ſhould be communicated to the other, namely in perſon: writeth thus: The word doth approprsate vntounto it ſelfe thoſe things which belong to man. For thoſe thinges which pertaine to his holy fleſh be his: and he doth (by a manner of mutuall praedication) impart thoſe things which are proper to himſelfe, vntounto the fleſh, by reaſon of the being of the partes mutually one within the other, and their hypoſtaticall or perſonall vnion.

19

Out of which place it euidently appeareth, firſt, that thoſe things which are of the fleſh are no leſſe giuen to the word, then the things of the word, to the fleſh: then, that they which belong to the word, are giuen to the fleſh after no other manner, then they which pertaine to the fleſh, are giuen to the word: laſtlie, that this manner of giuing is called the manner of mutuall pradication, not ſimplie and in the abſtractiue names of the natures, but in the concretiue noting the perſon.

20

Moreouer what this manner of praedication is, and why it is ſo called, the ſame Damaſcene expoundeth in the 4. chapter both by example, and by the cauſe in theſe wordes: This manner of mutuall praedication is, vvhen thoſe things vvhichwhich are proper to one nature, are ſpoken of the other nature, by reaſon of the hypoſtaticall identitie or perſonall vnion of them both; and for that the one nature is in the other: for example vvee may ſay of Chriſt, this our god was ſeene vponupon the earth and conuerſed with men: and this man is vncreated, not ſubiect to paſſion, not circumſcribed in any place.

And the examples added doe manifeſtlie ſhewe howe one nature doeth attribute thoſe things which are proper vntounto it ſelfe to the other, and for what cauſe: For God, (in that, by this name is ment the diuine eſſence) was not ſeene on earth: but onelyonly, in that the perſon is ment by it, which is both God and man.

21

Therefore we miſlike not that receiued deſcription of the communicating of proprieties.

The communication of the proprieties, is a praedication, wherein the proprietie agreeable to one nature, is giuen to the perſon in a name concrete: becauſe theſe two natures, the vvorde and the humane nature taken, are one exiſtence or perſon.

22

Thus therefore we iudge that the communication of the properties may not amiſſe be defined: the communication of the proprieties, is a praedication, or a manner of ſpeach: wherein the proprietie (that is the concrete name ſignifying the proprietie of one nature) is ſpoken really of Chriſts perſon ſignified by the name of the other nature: and is ſpoken (onelyonly in worde) of the other nature, in the concrete, by reaſon of the coniunction of the natures & the perſonall vnion thereof.

23

But we ſay it is all one to be praedicated or ſaid of the perſon ſignified by the cōcrete name of the other nature: and to be ſaid of the concrete name of the other nature ſignifying the perſon: as alſo the proprietie, and the concrete name ſignifying the proprietie of the one nature, are in this matter alone.

24

For this queſtion was propounded by the fathers againſt the heretikes, not ſo much about the things themſelues, as about the manners of ſpeaking, which the holy ſcripture vſeth ſpeaking of Ieſus Chriſt: when ſometime it ſaieth: The Lord of glorie vvas crucified: ſometime, The ſonne of man vvhen he vvas on earth, vvas alſo in heauen: and other ſuch like: namely, how ſuch phraſes ſhould be vnderſtood.

25

For none of any ſound iudgemēt euer doubted but as the natures, ſo alſo the eſſentiall proprieties of both the natures remained diſtinct, whole, and vnconfounded in the perſon of Ieſus Chriſt after the vnion: ſo as (for example ſake) neither the deitie was made paſſible and locall, nor the humanitie impaſſible, and vncircumſcribed: as ſome heretickes falſifying the ſcriptures hauehave blaſphemed.

26

Now the very foundation of this whole expoſition was the true and neere vniting of the two natures within themſelues, and a meeting of them into one and the ſame perſon vnſpeakably made without conuerſion, without confuſion, without diuiſion, without ſeparation,

27

For Damaſcene declaring this after he had taught, how thoſe things which are of the fleſh, are giuen to the vvorde, and likewiſe how the things of the word are communicated to the fleſh, namely, according to this manner of praedica…ation: he adioyneth the cauſe thereof, ſaying: by reaſon of the meeting together of the partes one with the other: and the hypoſtaticall or perſonall vnion: & in the 4. chapter. This is the manner (ſaith he) of mutuall predication, vvhenas one nature doth giuegive the proprieties of one nature to the other which it doth in reſpect of the perſonall identitie, & the ioyning of the natures one with the other.

Now this ioyning of the natures one with the other, is the very vnion, that is an inward, abſolute and moſt perfect vniting them together. As Damaſcene both els where, & eſpecially in his 4. booke and 19. chapter expoūdeth it, ſaying: But the diuine nature once going through the fleſh, gaue vntounto the fleſh alſo, an vnſpeakable going to the diuine nature: vvhichwhich vvee call the vnion.

29

We our ſelues add, that this vnion is alſo the finall cauſe of this forme of ſpeaking: becauſe therefore this reciprocall praedication is deliuered in the holie ſcripture, that the true vnitie of the natures in one perſon of Ieſus Chriſt might be ſhewed: which is the cauſe, why theſe verball praedications can by no meanes be ſaid to be vaine or to no purpoſe: ſeing they hauehave great vſe, ſhewing how the two natures are vnited into one perſon without confuſion.

30

Moreouer, this ſame communication of the proprieties (for example, in this propoſition God was crucified,) we ſay to be both verball, and reall, in diuers reſpects. For in that, by this concrete word, (God) is ment a perſon, which is not onelyonly God, but alſo man; it is a reall predication. For becauſe he was man, therefore he truly and indeed died. But as the deitie is meant by the formall ſignification, (as they ſpeake) or as God ſimply is meant thereby: it is a verball praedication, and that a true one. For god is truely ſaid to hauehave died, by reaſon of the perſon togither meant: and that, which is God indeed died not, nor could die, although he which is God did truely die.

31

Theſe thinges thus declared: it is eaſie to iudge of the diuers enunciations, which be tru, and which falſe, and in what manner of Praedication each one is to be taken. Neither one nature nor the proprieties thereof can by any meanes neither in the abſtractiue name nor in the concretiue be predicated or ſpoken of the other nature ſignified in the abſtractiue. For it is as falſe to ſay, The humaine nature, or the humanity, is God: as to ſay, The humanity is the dietie. And as falſe to ſay, the humanity is immeaſurable and infinite: as to ſay, the humanity is very immeaſurableneſſe or infinitenes.

Therefore in all the ſcriptures is no ſuch kind of ſpeech to be found.

32

Neither can one nature or the proprieties thereof be ſpoken in the abſtract, of the other nature ſignified either in an abſtractiue or concretiue name. For both theſe propoſitions are falſe. God is the humanity, and, the Deity is the humanity.

33

Of either of the natures ſignified by what name ſoeuer, the thinges that are proper therevnto may truely be ſpoken: and that of them both in the concrete: but of the diuine in the abſtract alſo, by reaſon of the ſimplicity thereof. For this propoſition is as true and proper, he deity is omnipotent, as this God is omnipotēt, yea euen omnipotency it ſelfe. And againe, Humanity and a man is mutable.

34

Of the perſon expreſſed by the proper name and that name, Rule. 4 which noteth both the natures, or by a name ſignifying the office of a mediatour; as well the things which are proper to the one or to the other, or to both the natures together, may truely and properly be ſpoken: as, Chriſt is omnipotent: alſo, Chriſt is man, Chriſt died. Alſo, Chriſt is a redeemer, a mediatour. Alſo, the mediator, is God, is man, is immortall, died, redeemed vsus.

35

Of the perſon ſignified by a name of one nature: Rule. 5 the things which are proper therevnto may truely and properly be ſpoken: as, This God or onelyonly begotten ſonne of God, is eternall and omnipotent. Alſo, This man, or, the ſonne of man, was borne in the laſt daies, Rule. 6 died.

36

Thoſe things which are proper to the wholle perſon, cannot be ſpoken (but by a Synechdoche, a part taken for the wholle:) of one nature ſignified either by an abſtractiue or concretiue name: as The fleſh quickeneth, God redeemed his Church.

37

Wherefore this ſaying of Leo, each forma worketh that which belongeth to it ſelfe, we with Damaſ. ſay, to be all one, with this, (and that properly) Chriſt worketh according to each forme.

38

So where Iohn ſaid: his blood waſheth vsus from ſinne, and Chriſt ſaith, my fleſh is meate indeede: alſo where it is ſaid to quicken, and that it is to be worſhipped: thoſe wordes are put for concretiues: namely, the fleſh of Chriſt, for Chriſt incarnate: and the blood of Chriſt, for Chriſt by his blood.

39

For he which ſaid, he that eateth my fleſh hath eternall life: the ſame ſaid, He that eateth me, he ſhall liue by me. And he which writ, his bloode waſheth vsus from ſinne: the ſame expounding himſelfe ſaith, Chriſt ſhall waſh vsus from our ſinnes by his blood. And they which taught that Chriſts fleſh was to be worſhipped: they alſo expreſſed the cauſe, namely, not becauſe it was fleſh, but becauſe it was fleſh of God: and therefore that Chriſtians do worſhip not fleſh properly. but God incarnate.

40

Of the perſon ſignified by the name of the one nature, Rule. 7 the things that belong to the other nature may indeede truely and really be ſpoken, but yet improperly, and figuratiuely, by communicatiō of the proprieties, As, the ſonne of man it both in heauen and on earth at once. Alſo, the onelyonly begotten, and Lord of glory was crucified.8. Rule.

41

Here of followeth another: of the one nature ſignified in a concretiue name, the thinges propper to the other may truely be ſpoken, by reaſon of the perſon togither noted: yet not really, but onelyonly in reſpect of the name: As, God (taken in the formall ſignification) died: man is eternall,

42

Wherefore we ſay that thoſe thinges are praedicated or ſpoken, by communication of the proprieties which beeing proper to one of the natures, are made common alſo to the other in the concrete, by the mutuall manner of praedication: namely while they are really attributed to the perſon, wereof each nature is a part.

43

For ſeeing Chriſt moſt truely and really is both God and man: we doubt not to ſay, and with the wholle Church to teach, that he ſuffered, namely (for example ſake) according to the one nature, and ſuffered not, namely according to the other.

44

And ſeeing the ſcripture ſaith, both that God is immortall, & alſo that the ſame died & was crucified: we teach that in the former ſpeech the name of God is taken eſſentially, in the latter hypoſtatically or perſonally, and therefore that both theſe are true in the ſpeach concerning Chriſt: but that both of them are ſpoken of the ſame in a diuerſe manner of praedicatiō.

45

Whatſoeuer things we reade to hauehave beene really giuen to Chriſt in time after the vnion: the ſame may truely and really be ſpoken of the perſon, in reſpect of the humanitie, & therfore alſo of the humanitie it ſelfe, but it is to be vnderſtood, that they cannot be ſpoken in reſpect of the divinity, and being ſignified by a concrete name, but onelyonly by communication of the proprieties. An example of the firſt. Eſai. 11. the ſpirit of wiſdome ſhall reſt vponupon him &c. An example of the other, Ioh. 3. He hath giuen vntounto him (his ſonne, who is from heauen, whōe the father ſent) his ſpirit aboue meaſure. For he (as he is the onelyonly begotten ſonne) cannot be ſaid to hauehave really receiued the ſpirit, but onelyonly by communication of the proprieties.

46

But the thinges which we confeſſe were giuen after this manner: were not the eſſentiall proprieties of God but onelyonly gifts of creation, and (as they call thē) habituall graces which belong partly to the perfection of Chriſts humaine nature: partely to the perfecting of the office of a mediatour: partely to the honour of the head of the Church.

47

For the eſſentiall proprieties of God are vnited moſt really with the humaine nature in the ſame perſon: but they are not really communicated to it, in it owne verie eſſence.

48

For (to omitte almoſt infinite of other reaſons & teſtimonies of the Apoſtles & aūcient Fathers) what things Chriſt receiued, as Man, in the eſſence of his humaine nature: he receiued the ſame, that he might as beeing head deriue thē into his mēbers: as Athanaſius & Cyril are witneſſes: ſeing he therefore ſanctified himſelfe, that we alſo might be ſanctified: and the oile was powered vponupon Aarons head, that it might runne downe on al his members euen to the skirts of his clothing.

49

And who (except a mad man) would ſaie that the eſſentiall proprieties of God are deriued vntounto vsus.

50

The cauſe alſo why Chriſt as he is God, cā not be ſaid to hauehave receiued gifts of creation, is by Cyrill aſſigned to be this, Becauſe as God he needed them not. Therefore, if alſo, as he is mā, he receiued the eſſentiall proprieties of God, really communicated vntounto him: he cannot then be ſaid to hauehave receiued the created gifts of the holy ghoſt. For to that ende ſerueth a finite power in him which is indued with an infinite power really communicated vntounto him.

Finis.

End of the text · Girolamo Zanchi, Confession of the Christian Religion (1599)

Confession of the Christian Religion, Positions

p. 369CERTAINE POSITIONS OF THE ſame Zanchius.

Of ſome principall articles of our chriſtian faith, againſt diuers hereſies at ſundrie times diſputed on, partly at Heidelberg, partly at Newſtade.

p. 370Of one true god, eternall father, ſonne, and holy ghoſt.

yeare. 1572.

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p. 371Of the nature, ſingularitie, and immeaſurablenes of one true God.

yeare. 1573.

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p. 3725

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p. 37414

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p. 377Of the eternall omnipotencie of one true God.