A Golden Chain

The fourth point is, whether there remain any difference or diversity of the two natures after that the union is made. Answ. The two natures concurring make not the person of the son to be compounded properly, but only by analogy: for as body and soul make one man, so God and man make one Christ: neither are they turned one into an other, the godhead into the manhood or the manhood into the godhead, as water was turned into wine at Cana in Galilee: neither are they confused and mingled together as meats in the stomach: but they now are, and so remain without composition, conversion, or confusion, really distinct and that in three respects. First in regard of essence. For the godhead of Christ is the godhead and can not be the manhood: and again, the manhood of Christ is the manhood and not the godhead. Secondly, they are distinguished in proprieties: the godhead is most wise, just, merciful, omnipotent: yea wisdom, justice, mercy, and power it self: and so is not the manhood, neither can it be. Again, Christ as he is God hath his will eternal and uncreated, which is all one with the will of the father and the ⟨p. 288⟩holy Ghost. And as he is man he hath another will created in time, & placed in his reasonable soul: & this Christ signifieth when he saith, Not my will but thy will be done. Thirdly, they are distinct in their actions or operations; which though they go together inseparably in the work of redemption: yet they must in no wise be confounded but distinguished as the natures themselves are. Christ saith of himself, I have power to lay down my life, and I have power to take it up again: ¹and hereby he shows the distinction of operations in his two natures. For to lay down his life is an action of the manhood, because the Godhead can not die: and to take it up again is the work of the Godhead alone, which reunites the soul to the body after death.

The fourth point is, whether there remaine any difference or diuersitie of the two natures after that the vnion is made. Answ. The two natures concurring make not the person of the sonne to be compounded properly, but onely by analogie: for as bodie and soule make one man, so God and man make one Christ: neither are they turned one into an other, the godhead into the manhood or the manhood into the godhead, as water was turned into wine at Cana in Galile: neither are they confused and mingled togither as meates in the stomacke: but they now are, and so remaine without composition, conuersion, or confusion, really distinct and that in three respects. First in regard of essence. For the godhead of Christ is the godhead and can not be the manhood: and againe, the manhood of Christ is the manhood and not the godhead. Secondly, they are distinguished in proprieties: the godhead is most wise, iust, mercifull, omnipotent: yea wisdom, iustice, mercie, and power it selfe: and so is not the manhood, neither can it be. Againe, Christ as he is God hath his will eternall and vncreated, which is all one with the will of the father and the