Confession of the Christian Religion, Confession · Chapter 11
CHAP. XI. Of Chriſt the redeemer.
I. A ſumme of the faith of the perſon and office of Chriſt the redeemer.
WHen therefore the fullneſſe of time was come, Gal. 4.4wherein the promiſe of redemption, made vntounto the firſt man, was to be accompliſhed by the ſecond: God the euerlaſting father, ſent his onelyonly begotten ſonne, and eternal, and therefore true God, of the ſame nature vvith the father; made of a vvoman, alone, and vvithout the ſeede of a man, and therefore true man; but vvithout ſinne, and ſo true Chriſt: made ſubiect to the lavve, and therefore circumciſed; that he in moſt perfect obedience might fulfill that lavv in the name of vsus all, made obedient to his father euen vntounto death, namely for vsus (for he being vvithout ſinne, deſerued not to die) that he might redeeme thoſe which vvere vnderunder the law, and all the elect, euen by his obedience, by his death and bloodſhedding, that is, by a ſacrifice of exceeding vertue (for it vvas the blood of God) and a moſt effectuall —ranſome: — that he might I ſaie redeeme vsus from ſinne, to the old image of god to perfect righteouſneſſe: yea from death, to eternal life: and from the kingdome of Satan, to the kingdome of God: and that we might receiue adoption of children, and ſo in the ende bee taken into full and perfect poſſeſſion of the heauenlie inheritance, as ſonnes and lavvfull heires: And laſtlie that he might gather together all thinges in heauen and in earth vnderunder one head, and ioyne them to himſelfe, Eph. 1.10for the glorie of God the father.
II. Chriſt the redeemer is true God and true man.
We beleeue therefore Ieſus Chriſt to be the onelyonly begotten ſonne of God, Ioh. 1.14 Mich. 5.2 Phil. 2.6 1. Ioh. 5.20 Mat. 1.1and ſo the ſonne in nature conſubſtantial and coeternall to the father, and laſtlie true God almightie: alſo true man, of the true ſeed of Abraham and Dauid, conceiued vvithout the help of a man, Heb. 4.15 Mat. 26.35but onlie by vertue of the holie ghoſt, in the vvombe of the virgine, and vvithout ſinne, and borne of her, indued vvith a true ſoule and a humaine minde, and made like vntounto vsus in all thinges, ſinne onelie excepted: ſo that he is true God of the ſubſtance of the father, Ath. in ſym.begotten before all vvorldes, and true man of the ſubſtance of his mother, borne in the vvorld.
III. OnelyOnly the Sonne to be both God and man, and onelyonly Chriſt.
But ſo vve beleeue that the ſonne of God is both true God and true man, and therefore the true Chriſt, and him alone vve confeſſe to bee ſuch: ſith vve read that neither the father, neither the holie Choſt but onelie the vvorde it ſelfe vvas made fleſh: Ioh. 1.14and the Apoſtle ſaieth that the ſonne onelie vvas made of a vvoman and that he onelie ſuffred: Gal. 4.4although to the creation of the nature vvhichwhich the ſonne tooke vppon him, not onelyonly the Sonne, but the Father alſo and the holy ghoſt vvere all concurrent.
IV. That the ſonne vvas made man, without anie change of himſelfe, but onelyonly aſſuming to himſelfe humaine nature.
And vvee beleeue that the ſonne of God vvas made man, vvithout making any confuſion of the diuine and humaine natures, vvithout his conuerſion into fleſh, or anie chaunge in the fleſh, onelyonly by aſſuming of the humaine nature, into the vnitie of that perſon: and as Athanaſius ſpeaketh, In ſym.not by conuerſion of the godhead into fleſh, but by taking of the manhood into God: ſo that, that vvhichwhich he vvas, he did by no meanes leeſe or let goe, but that vvhichwhich he vvas not, he tooke vppon him as the Apoſtle ſaith, Ieb. 2.16.the ſonne tooke on him, the ſeede of Abraham: and as he teacheth, that, as the ſonne taking vppon him, vvas not chaunged into the thing taken, (for God cannot be chaunged at all) but remained the ſame that he vvas, trulie diſtinct from the thing aſſumed and taken: So that ſeede taken on him vvas not turned into the thing that tooke it, but was vnited with the diuine nature, into the vnitie onelyonly of the ſame perſon; according to that ſaying, The word was made fleſh. The fleſh therefore remained fleſh, and was not changed into the word.
V. Nether one nature tooke on it another nature, nor one perſon another perſon, but the perſon of the ſonne of God tooke on him mans nature.
Whence alſo wee vnderſtand that neither the diuine nature, common to the three perſons, nay indeed one and the ſelf ſame nature of them all, did take on it, humaine nature; nor one perſon tooke on it another perſon, but onelie another nature. For neither did the ſonne of God take on him any ſonne of Abraham, but the ſeed of Abrahā: that is, humaine nature ſpreading from Abraham, & therefore wee acknowledge not two perſons in Chriſt, but onelyonly the ſame alone, by which all thinges were made, and which was ſo perfect, before it tooke on it the ſeede of Abraham, that by the ſame taking, it is not made anie other, or anie perfecter perſon, or yet indeed any whitt vnperfect.
VI. The humaine nature was not taken, to make a nevv perſon in Chriſt, or to make perfect the former: but onelie to be coupled and vnited to his eternall and moſt perfect perſon.
For albeeit we acknowledge two natures in Chriſt, the diuine and humaine: yet we doe not admit, that the humaine was therefore aſſumed, that either a new perſon, compounded of that & this, as of the parts, ſhould be made in Chriſt: or that the former and the eternall perſon ſhould bee made the perfecter, by the coupling of a newe nature: but onelie that mans nature beeing taken into vnitie of that moſt perfect and euerlaſting perſon, the ſonne of God, remaining the ſame that he was, might be made that he was not; and might hauehave what to offer vntounto his father for vsus. And therefore we doe not ſimplie allow it, if one ſaye, ſo the perſon of Chriſt is compounded of the diuine and humaine nature, as the perſon of a man conſiſteth of a ſoule and a bodie. But we allow the vſuall phraſe in the church, that Chriſt clothed himſelfe or was clothed with our fleſh. Whereupon Auguſtine ſaith, Chriſt came downe from heaven, as a naked man comes downe a hill, but he went vp againe, clothed with our fleſh, as vvith a garment. For this manner of ſpeach, although it doe not perfectlie declare the perſonall vnion, Hypoſtatica.yet it ſheweth a manifeſt difference beetweene the perſon of the ſonne of god taking, and our nature taken. For this ſame cauſe we embrace thoſe kindes of ſpeaches of the Fathers, as mans nature was borne of the ſonne of god: to ſubſiſt in the perſon of the ſonne of God: and ſuch like, ſeparating the perſon of the ſonne of god taking, from the nature taken: and teaching that the perſon of the ſonne of God by the comming of mans nature, was made neither other, nor more perfect.
VII. A confirmation of the former opinion with an expoſition of the place of Athanaſius.
Surelie we confeſſe with Athanaſius, that as the reaſonable ſoule and fleſh is one man; ſo God and man is one Chriſt: that is, Chriſt is onelie one perſon, although there bee in him two natures: yet not that the perſon of Chriſt (if we will ſpeake properlie) is conſtituted or made of both theſe natures, as of the parts; as to the perfect cōſtitution of man, no leſſe the bodie, as an eſſential part, then the ſoule muſt ioyne together: ſeeing the perſon of Chriſt was alreadie, 1. Cor. 10.9 1. Pet. 3.19and that whole and moſt perfect, before it was ſhewed in the fleſhe: but the perſon of man (as of Adam,) was none at all, vntill the foule was coupled with the bodie: and ſith that nether the ſoule doth aſſume vntounto it ſelfe a body, or the body a ſoule, as the ſonne of God aſſumed vntounto himſelfe the ſeed of Abraham, into vnitie of the ſame perſon: And further ſith the bodie and the ſoule are two exiſtences, as it is manifeſt in the creatiō of Adam, but mans nature did neuer ſubſiſt by it ſelfe, but onelie in the perſon of the ſonne of God: ſo that verie vniuſtlie doe ſome abuſe this godlie ſaying of the holie man, for proofe of their owne dreames: For he which did ſhew himſelfe (and he is the perſon of the Sonne of god) muſt needs differ frō the fleſh, wherein he did ſhewe himſelfe: and that not onelie before, but alſo after his reſurrection, and ſitting at the right hand of his father: which (as ſaith Auguſtine) added a glorie to the fleſh, but took not away the nature.
VIII. How Chriſt is one onelyonly perſon, and that eternall and vnchangeable but there are in the ſame two natures: and how it is ſaid to conſiſt of them.
We therefore acknowledge and confeſſe againſt Neſtorius, that in Chriſt is onelie one perſon, and that eternall, moſt ſimple & moſt perfect, and the ſame ſhall remaine for euer: namelie the perſon of the euerlaſting ſonne of God. Further, that vntounto this eternall perſon, there came in time, not another perſon, but another nature, namelie mans nature: and the ſame not as a parte of that perſon, of whome it was taken, but a thing farre different from it, and yet takē vntounto it, into vnitie of the ſame. And therefore we thirdly confeſſe, that in one & the ſelfe ſame perſon of Chriſt, there is now two natures, the diuine and the humaine, in which we doubt not that the ſame doth ſubſiſt, doth liue and doth worke: for which cauſe alſo we feare not to ſpeake thus, Chriſt conſiſteth now of his diuine nature, & his humaine being taken into the vnitie of perſon: & that he is after a ſort compounded of them both.
IX. Hovve the tvvo natures are vnited into one perſon without alteracion or confuſion, the properties and actions of either of them remaining whole and diſtinct.
But we beleeue and confeſſe that theſe two natures, are truelie and inſeparablie ioyned and vnited into one perſon of Chriſt: that yet we doubt not, but each of them remaineth whole, and perfect, and the one truely diſtinct from the other, yea and that they do hold the eſſentiall properties and operations of each of them diſtinct: without all manner of confuſion: ſo that as the diuine nature holding the properties, remaineth vncreated, infinite, immeaſurable, ſimplie omnipotent and ſimply wiſe: euen ſo the humaine nature holding hirs remaineth created, comprehenſible, & determined with certen limitts: And as the diuine nature hath will and power, whereby Chriſt willeth & worketh, as god, ſuch things as are of God: ſo hath the humaine nature will and power, whereby Chriſt as mā, willeth & worketh thoſe thinges which are of man: ſo farre forth as Chriſt in that he is God, hee willeth not nor worketh by humaine will or power: ſo neither as he is man, willeth he or worketh he by diuine wil or power: as it hath bin learnedly determined by the fathers both againſt Eutyches, and againſt Macarius. We therefore did alwaies like wel of that ſaying of Leo the firſt, Epi. 10. c. 4writing vntounto Flauianus about the ſame thing, where he ſaith. He which is true God, the ſame is alſo true man, and in this vnitie there is no vntrueth, whereas there meet together the baſeneſſe of manhood, and the excellencie of the godhead. For as God is not chaunged by the partaking, ſo man (that is mans nature in Chriſt) is not conſumed by the dignitie, for each forme vvorketh with communion of the other, their ovvne propertie: namelie the vvord vvorketh that which is proper to the vvord, and the fleſh performeth that vvhichwhich is proper to the fleſh. Thus farre Leo that learned man: which hee afterwards fetteth out by examples, whereby it is plainelie ſhewed, that, as the natures are truelie vnited in Chriſt, yet remaine diſtinct, and not confounded: ſo alſo were and are the actions: for thinges which were proper to the word, the fleſh did not performe, but the word & that which was proper to the fleſh the word performed not, but the fleſh. To raiſe againe Lazarus from death, was proper to the word: but to crie Lazarus, come forth, was proper to the fleſh: yet both thoſe actions were vnited to the raiſing vp of Lazarus, becauſe they were both one and in one Chriſt, & tend both to one purpoſe: and yet they were diſtinct. Likewiſe to forgiue ſinnes was a proper actiō to the diuine nature, but to ſay, thy ſinnes bee forgiuen thee, was proper to the humaine nature. To reſtore his ſight, that was born blinde was an action of his diuine nature: but to put clay vppon his eies, and to ſay, goe and waſh: was of the humaine nature. Therefore this perſonall vnion, as it did not confound the natures, ſo neither did it the actions, but kept them diſtinct: neither yet did it confound the properties of the natures. For there be in one & the ſame perſon of Chriſt theſe three things, Natures, the proprieties and faculties of the natures, and the actions of them: and theſe proprieties of natures in Chriſt are after the verie ſame manner that the natures, and actions are. Therefore as it is cleere, that one nature paſſeth not into another, nor one action is confounded with another: ſo is it apparent that their proprieties are after the ſame ſorte.
X. That it cannot bee prooued by the vnion of the natures, that there is a true and a reall chaunging of the diuine proprieties, into the humane nature of Chriſt.
For wee allow that axiome or principle of the Fathers, againſt the Eutychians, and Monothelities: namelie that, they vvhichwhich hauehave the ſame eſſentiall proprieties, hauehave alſo the ſame natures and eſſences: and they whoſe naturall proprieties are confounded, they hauehave alſo their natures confounded. Which being of it ſelfe true in all things, then is it eſpeciallie true in God: in whome the eſſentiall proprieties are indeede nothing elſe, but the eſſence it ſelfe: that it muſt in verie deed needs follow, if thoſe eſſentiall proprieties can truelie and properly be communicated to anie created ſubſtance, ſo that it may be made ſuch, as God is, as (for example) ſimplie omnipotent; then the diuine eſſence it ſelfe cā alſo be communicated vntounto it: ſo that it might be made equall to God in ſubſtance, & therefore conſubſtantiall with God, if it might be made equall vntounto him, in power, or anie other proprietie. So herein is admitted a double, & that a grecuous offence: One is, that when we communicate truelie and properlie, to a creature thoſe thinges which belong to God, wee make the creature equall to god. Neither can this exception ſerue to ſhift it, that God hath them of himſelfe, but the humaine nature in Chriſt taketh them of the Godhead. For euen the Sonne, is not of himſelfe, nor hath he his diuine eſſence of himſelfe, but of the Father: yet is he notwithſtanding equall to the father and hath the ſame nature with the Father. Another offence is, that vvhile vve attribute diuine and ſo infinite proprieties to the humaine nature, as infinite povver: we depriue the ſame of the ovvne and proper qualitie: not othervviſe then the glorie of the reſurrection ſhall depriue our bodies of the baſeneſſe of corruption, vvhen it ſhall bee truelie communicated vntounto them: and not othervviſe then the cleare light of the Sunne, if it bee let into the ayre, vvhichwhich vvas lightened onelie vvith the light of a candell, it extinguiſheth that light. For if the infinite povver vvorketh and doth all thinges: the finite ſhall be idle, and therefore none at all. But ſith this hereſie, euen in our time, is largely and plainly refelled by many learned men: we which doe here exhibite this briefe & ſimple confeſſion of our faith to the church of God, and to all poſteritie, will add no more to that which hath bin ſaid.
XI. Hovve great the force of this perſonall vnion is.
Meane while, wee beleeue and confeſſe the force of this vnion of the natures in the perſon of Chriſt to be ſo great: that firſt, whatſoeuer Chriſt is or doeth, according to the diuine nature, that ſame, whole Chriſt, the Sonne of man, may be ſaid to be, or to doe: and againe, whatſoeuer Chriſt doth or ſuffreth according to his humain nature, that ſame, whole Chriſt the ſonne of God, God himſelfe, is ſaid in the holie Scriptures, to bee, to doe, and to ſuffer. As that: God (that is Chriſt, man and God) redeemed the church vvith his bloode: Act. 20.28vvhenas the force of the redemption pertained to the god head, the ſhedding of his blood onelie to the manhood. Yet both theſe actions are ioyned in one, and each of them may be ſpoken alike of whole Chriſt: although they were and are diſtinct, becauſe the natures, although diſtinct yet are coupled together in Chriſts one perſon. Yea Chriſt the mediatour, according to his humanitie neuer did or doeth anie thing, wherin his diuinity did not or doth not work together: and he neuer performed anie thing according to his diuinitie, whereunto his humanitie was not aſſiſting or conſenting: that the Fathers verie fitlie called all the works of Chriſt the Mediatour foreign, that is performed both by God and man. Secondlie as the force of the vnion is ſo great betweene the Father and the Sonne, that he doeth nothing, nor communicateth anie good thing to the world, but by the Sonne: euen ſo the force of the perſonall vnion of the two natures is ſo great, that no grace, no ſaluation, no life can come to vsus from the deitie, but by the humanitie, apprehended of vsus by faith: ſo that hee muſt needs be coupled to the fleſh of Chriſt, that will be partaker of eternall life: whereunto that ſaying of Chriſt tendeth, Ioh. 6.53vnleſſe ye eate the fleſh of the Sonne of man, ye ſhall hauehave no life in you. Laſtlie it cauſeth, that wee cannot adore the deitie in Chriſt, but wee muſt alſo therewith adore the humaine nature, and that the diuine and humaine nature muſt both bee reuerenced with one reuerence onelie, according to that ſame: And when he bringeth in his firſt begotten ſonne into the vvoolde, Heb. 1.6he ſaith, and let all the Angells of God worſhip him: Him ſaith hee, that is, whole Chriſt, God and man together: when as notwithſtanding the humaine nature of it ſelfe, and conſidered alone in it ſelfe nether can nor ought to bee worſhipped: (for God alone is to bee worſhipped) but the vnion, (not whatſoeuer) but this perſonall vnion of the diuine nature with the humaine, cauſeth it. Therefore albeit that God dwell in the Saintes: yet they are not to bee worſhipped, nor prayed vntounto, as is Chriſt the man. Wherfore we confeſſe this vnion whereof we ſpeak, to be of great force: yet we ſaie that it is an vnion which excludeth al confuſion and tranſfuſion. For if the vnion betweene the father, the ſonne, and the holie ghoſt in one eſſence, (then which vnion there can be none greater thought or imagined) doe not take away the diſtinction of the perſons: then nether this vnion of the natures, and ſo of the proprieties and actions in one perſon, can take awaye the diſtinction of the ſame, and bring in confuſion.
XII. Chriſt, in that he is man, is indued with a very great yet a determinate power: and other gifts.
Finallie wee beleeuē, that Chriſt, like as in that he is God, he is ſimplie omnipotent, ſimplie wiſe, and ſo it may be ſaid of all his other attributes: ſo in that he is man, hee is indued of the father with a power and knowledge verie farre yea almoſt infinitelie exceeding the power and knowledge of all thinges created either in heauen or earth: and yet a determinate or finite power: and ſo it may be ſaide of all his other gifts and vertues, louelove, prudence, fortitude, iuſtice, grace, trueth and the reſt, of which Eſaias ſaith, Eſay. ii. 2 Ioh. 1.14 Luk. 2.52and the ſpirit of the Lord ſhall reſt vponupon him &c, And Iohn, He was full of grace, and trueth. Alſo Luke, he grew in wiſedome and fauour with God and man. For which cauſe alſo, he is ſaide, Ioh. 3.34 Col. 2.3in that he is man, to be exalted aboue all principalities and povvers: alſo that the ſpirite is giuen vntounto him aboue meaſure: alſo that in him lye hidden the treaſures of wiſedome and knowledge. Whereby it comes to paſſe, that he, in that hee is man, is ignorant of nothing, he is able to do all thoſe things which pertaine to his office: yea and ſuch things as cannot bee performed of anie created ſubſtance, but onelie of God himſelfe, may bee done by him, by the power of his deitie, yet his humaine wil alwaies working therewithal euermore by conſent and as it were by deſire: ſo that in all the actions of Chriſt, as he is God, pertaining to our ſaluation, alwaies his ſoule in ſome ſorte ioyneth it ſelfe thereunto by louelove, by deſire, and will: as alſo in all things which he did as man, the deitie was alwaies concurrent, yea euen in his death and paſſion: not that the deitie ſuffred, but that it willed both the paſſion and death of Chriſt, and added to his paſſion and death an infinite power, euen to cleanſe vsus of our ſinnes. To conclude, concerning the two natures in Chriſt, and the vnion and proprieties of them, wee beleeue whatſoeuer hath bin determined in the Nycene, Constantinopolitane, Epheſian, and Calcedonian counſcels, againſt Arrius, Apollinaris, Nestorius, and Eutyches: and in the ſixt Synode againſt the Monothelites.
XIII. Tvvo kindes of actions in Chriſt: and all thoſe things which we read that he did & ſuffred, were done indeede according to the trueth of the matter, and not after a vaine ſhew or illuſion.
Now from the perſon of Chriſt, and his natures, and the vnion of the natures, to paſſe ouer peculiarly to his actions and his office: Firſt we beleeue, that as there are two true natures in Chriſt, whereof each hath had and hath her true and eſſentiall proprieties, coupled together, euen as the natures are alſo vnited, but not confounded together: ſo there are two kinds of actions, which our Lord Ieſus Chriſt is ſaid partlie to hauehave performed, and partlie wil yet performe for our ſaluatiō: ſome wherof proceed from his deitie, and ſome from his humanitie: and the ſame partlie hauehave bin, & partly are ſo ioyned together, and yet diſtinct that each of their formes (as Leo ſpeaketh) alwaies worketh with communiō of the other, The word, performing thoſe thinges which are of the worde, and the fleſh, thoſe thinges which pertaine to the fleſh. Moreouer, as thoſe thinges which Chriſt did and doeth by vertue of his diuine nature, were true and not fained deeds, (for he truelie reconciled vsus to his father, he truelie forgiueth ſinnes, & truely ſanctifieth, and regenerateth.) So whatſoeuer we read that he did or ſuffred for vsus according to his humanitie, wee beleeue that he did and ſuffred all thoſe things truelie and indeed, and not onelie in a vaine ſhew and (as ſome ſpeak) an appearance onelie.
XIIII. A declaration of the former opinion.
Wee beleeue therefore, that Chriſt, as hee was truelie conceiued of the ſeede of Dauid, and truelie borne true man, and did truelie eate, drink, & performe other humaine deeds: ſo alſo that he truelie kept the law for vsus, 1. Pet. 4.1 Luc. 24.36that he truely ſuffred in the fleſh, and died, and roſe againe from the dead in the ſame fleſh, and aſcended with his viſible, palpable & humain bodie, circumſcribed with true and certaine dimenſions, into the true and created heauen placed aboue all theſe viſible heauens: Act. 3.21and ther of his free wil worketh & abideth: til ſuch time as hee returne againe in the ſame viſible body truely from heauen, to iudge the quick and the dead: and that he truely deſireth our ſaluation in heauen, and hath a care ouer vsus: & his ſpirituall and liuelie motion and feeling worketh in vsus, Eph. 1.22. & 4.16as his members: and laſtly that he gouerneth the whole church.
XV. The fruites of the obedience, paſſion, death and reſurrection of Chriſt.
And wee beleeue that Chriſt by his perfect obedience, deſerued eternal life, not only for himſelfe but alſo for vsus: by his paſſion & death he ſatisfied for our ſinns in his fleſh: he redeemed vsus out of the hands of Satan, the tirannie of death, and the bondage of ſinne: he reconciled vsus to God in himſelfe, and made vsus his beloued, that in him wee might bee deemed righteous with the father: and by his reſurrection and aſcenſion into heauen hee obtained alſo for vsus both the reſurrections, Apo. 20.5(as Iohn ſpeaketh) the firſt and the latter: and that in our name he tooke vntounto himſelfe poſſeſſion of the heauenlie in heritance: Eph. 1.20and ſitteth at the right hand of God, that is, hath taken to himſelfe power ouer all things in heauen and in earth: So that, in aſmuch as he is our Mediatour and is man, he hath obtained of his father the ſecōd place: is appointed head of the church, aſwel which is in heauen, as which is on earth: that from him, and euen from his fleſh, is conuaied by his holie ſpirite, whatſoeuer pertaineth to the quickning and to the ſpirituall life of vsus, to all thoſe, which as members are faſtened vntounto him their head. And therefore wee acknowledge, beleeue & confeſſe, that in Chriſt alone is placed our whole ſaluation, redemption, iuſtice, fauour of God and eternall life: 1. Cor. 1.30.according to that ſaying, VVho of God is made vntounto vsus wiſedome and righteouſneſſe, and ſanctification & redemption: Alſo, be is our peace: Alſo, Eph. 2.14 Ier. 23.6 Eph. 1.7 Col. 1.19 1. Ioh. 5.11Iehouah our righteouſneſſe, In him vvee hauehave redemption by his blood, forgiueneſſe of ſinnes: Alſo, it pleaſed the Father that in him all fulneſſe ſhould dwell: Alſo, life is in his Sonne. And therefore we know that the promiſe concerning redemption, which was made vntounto the firſt man, did receiue accompliſhment in this other man Ieſus Chriſt: ſo that whoſoeuer will bee made partaker of it, he muſt needs be ioyned to his head Chriſt & be made a member of him. For we hauehave redemption and ſaluation not onelie by him, as a Mediatour, but alſo in him, as our head. This is our faith cōcerning Chriſt the redeemer, his perſon, natures, and office, and the ſaluation of mankinde fulfilled and laide vp in him.
XVI. Errors.
Therefore we condemne all aſwell the ancient as later heriticks, which euer taught or teach the cōtrarie: Arrius, Photinus, & namelie Seruetus, and all other vngodlie men of that crewe, which denie the true deitie of Chriſt: the Cerdonians, the Marcionits, the Valentinians, the Maniches, the Priſcillianits, the Apollinariſts, and the reſt which do oppugne the true humanitie of Chriſt: ſome denying, that Chriſt came in the fleſh, and that hee had true fleſh: and doe contend that he brought a phantaſticall bodie from heauen, or that hee was conceiued of the elementes, and not of the ſeede of Abraham, and that hee was not borne of a woman: others graunting him indeede a true humaine fleſh, but yet depriuing him of a reaſonable ſoule, and ſubſtituting his deitie in place of his ſoule: Alſo the Neitorians, which denied the true vnion of the humaine nature with the perſon of the Sonne, & did ſet downe two perſons in Chriſt, and two Sonnes, the Sonne of God, and the Sonne of man. We likewiſe condemne the Eutychians, which on the contrary ſide, as Chriſt is but one onelie perſon, ſo they leaue him but one nature onelie, namelie the diuine: teaching that the humaine nature which he aſſumed, either is wholy turned into the diuine: or els ſo mingled and confounded with the diuine, that they make no difference at al in him, between the proprieties and actions of his diuine and humaine natures. Wee condemne alſo thoſe which hauehave proceeded from the former, as Macarius with his followers, which make but one onelie will in Chriſt, namelie the diuine, and therefore admit no proper action at al of the humane wil in Chriſt. We condemne likewiſe the Cerdonians alſo in this pointe, that they ſaid, Chriſt did not truelie ſuffer, nor was truelie dead, but that he fained a ſuffring, or (as ſome heritiks ſay) he ſuffred and died putatiuelie: and therefore with theſe we alſo cō dēne, all which taught or teach the like things: as namelie, that Chriſt roſe not againe truelie in the ſame fleſh, wherein he died, but in another of a diuerſe nature: or elſe, that if he roſe in the ſame, yet that he did not truelie aſcend into heauen, and carrie the ſame into heauen, and chaunge the place of it. Wee alſo alſo with Hierome, Cyrill and other of the fathers condemne the Originiſts, and their like who taught that Chriſt roſe againe with a bodie like vntounto a ſpirite, moſt ſubtill, and in it owne nature inuiſible, and not ſubiect to the ſenſes: all thoſe likewiſe as Iewes and Turkes, which denie that the worlde is redeemed by the benefite of Chriſtes death: Alſo all thoſe laſtlie, which goe about to proue our ſaluation to be grounded vppon any other thing, either in parte, or altogether, then onelie in Chriſt: and blaſphemouſlie doe auouch that ſinnes may bee expiate or remitted by anie other ſacrifices, then that one ſacrifice of Chriſt onelie. For wee acknowledge one onelie redeemer Ieſus Chriſt, without whome, as there is no true God, ſo no true ſaluation: and one onelyonly ſacrifice, the oblation or offring wherof being once made, not onelie all the ſinnes of the elect were once waſhed awaie in the perſon of Chriſt, but alſo beeing yet continuallie waſhed away euen vntounto the ende of the world are remitted to them that beleeue.