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The Sum of Christian Religion

Name: The Sum of Christian Religion
Author: Zacharias Ursinus

The sum of Christian religion: delivered by Zacharias Ursinus in his lectures upon the Catechism authorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolved the questions of whatsoever points of moment, which have been or are controversed in divinity. Translated into English by Henry Parry, out of the last & best Latin editions, together with some supply of wa[n]ts out of his discourses of divinity, and with correction of sundry faults & imperfections, which are [sic] as yet remaining in the best corrected Latin.

:1519p. 538¶1

Wherefore that which is proper unto the godhead cannot agree unto the person, in respect of the flesh also, but only in respect of the godhead. Whole man understandeth, discourseth and hath motion of will, ye• he doth not this by his finger or body, but by his mind only: whole man is mortal, and doth go, eat, and drink: yet none, but a mad man or an epicure will therefore say, that the soul also is mortal, or doth go, eat, and drink. So not half, but the whole person of Christ was before Abraham, and from everlasting did create and doth preserve all things, and took flesh: But the flesh neither was from everlasting, neither did create, nor doth preserve all things; nor took flesh, but was created, and being assumed and taken is sustained of the Word, and in it. So whole christ was wounded, & dead, yet not his Godhead nor his soul. This is well & learnedly declared & explicated by Damascene lib. 3. ca. 7. in these words. Whole christ is perfect GOD, but not THE WHOLE of Christ, that is, not both natures, are God. For he is not god only, but also man. And WHOLE christ is perfect man, but not THE WHOLE of christ is man. For he is not man only, but god too. For THE WHOLE, signifieth the nature; WHOLE, the person.

Wherefore that which is proper vnto the godhead cannot agree vnto the person, in respect of the flesh also, but only in respect of the godhead. Whole man vnderstandeth, discourseth and hath motion of wil, ye• he doth not this by his finger or body, but by his mind only: whole man is mortal, and doth go, eat, and drink: yet none, but a mad man or an epicure will therefore say, that the soule also is mortal, or doth goe, eat, and drink. So not halfe, but the whole person of Christ was before Abraham, and from euerlasting did create and dooth preserue all thinges, and tooke flesh: But the fleshe neither was from euerlasting, neither did create, nor dooth preserue all thinges; nor tooke flesh, but was created, and being assumpted and taken is susteined of the Word, and in it. So whole christ was wounded, & dead, yet not his Godhead nor his soul. This is wel & learnedly declared & explicated by Damascene lib. 3. ca. 7. in these words. Whole christ is perfect GOD, but not THE WHOLE of Christ, that is, not both natures, are God. For he is not god only, but also man. And WHOLE christ is perfect mā, but not THE WHOLE of christ is man. For he is not man only, but god too. For THE WHOLE, signifieth the nature; WHOLE, the person.

:1520p. 538–539

Wherefore if the Ubiquetaries will at all have the illation & enforcing of their conclusion on these premisses to be necessary: The Major proposition must be expounded after this ⟨p. 539⟩sort. The person is god, creator, omnipotent, everywhere whole, that is, as concerning all that, which it is, or in which it doth subsist, or which doth belong unto it. But the Major taken in this sense is false & most absurd, as was showed a little before. For the true sense thereof is this: The person is every where whole, that is, without division or sundering of natures, or subsisting undividably in two natures. But the humanity is not that whole subsisting in two natures. Not every thing then that agreeth really to the person, agreeth also really to the flesh. And albeit the person doth subsist in the humanity & the God-head mutually united one to the other, yet, as it hath been said, it is not hereof enforced, that because the person is every where, therefore the humanity should be in proper substance present every where. For this is proper to the godhead, neither is it really communicated to any creature or is in any. Reply. The divinity is one present in all places, but especially with the church. The divinity is but half christ. Therefore only half christ is present with the church. Answer. 1. there is an ambiguity & doubtfulness in the words, half christ. For if by half christ, they understand one nature which is united to the other in the same person, the whole reason may be granted: namely, that not both, but one nature only of christ, though united to the other, that is, his godhead is present with us & all things in his proper substance, in all places & at all times. But they by, half christ, understand craftily & sophistically the one nature, separated from the other: as if the godhead were made to be with us bare & naked, & not incarnate. But in this sense the Minor is false, & the Ubiquetaries own invention. For the same Word, by reason of the immenseness & infinity of his essence is whole everywhere, without his manhood: yet so that he withal is & abideth whole in his manhood personally united thereunto. Wherefore the Word nether is nor worketh any where not united to the flesh:

Wherefore if the Vbiquetaries wil at al haue the illation & enforcing of their conclusiō on these premisses to be necessary: The Maior propositiō must be expoūded after this ⟨p. 539⟩sort. The person is god, creator, omnipotent, eueriwhere whole, that is, as concerning all that, which it is, or in which it dooth subsist, or which doth belong vnto it. But the Maior taken in this sense is false & most absurd, as was shewed a litle before. For the true sense thereof is this: The person is euery where whole, that is, without diuision or sundering of natures, or subsisting vndiuidably in two natures. But the humanity is not that whole subsisting in two natures. Not euery thing then that agreeth really to the person, agreeth also really to the flesh. And albeit the person doth subsist in the humanitie & the God-head mutually vnited one to the other, yet, as it hath beene said, it is not hereof enforced, that because the person is euery where, therefore the humanity should be in proper substance present euery where. For this is proper to the godhead, neither is it really communicated to any creature or is in any. Reply. The diuinity is one present in al pleces, but especially with the church. The diuinity is but halfe christ. Therefore only halfe christ is present with the church. Answere. 1. ther is an ambiguity & doubtfulnes in the words, halfe christ. For if by halfe christ, they vnderstād one nature which is vnited to the other in the same person, the whole reasō may be granted: namely, that not both, but one nature onely of christ, though vnited to th'other, that is, his godhead is present with vs & al things in his proper substance, in al places & at al times. But they by, halfe christ, vnderstand craftily & sophistically the one nature, separated from the other: as if the godhead were made to be with vs bare & naked, & not incarnat. But in this sense the Minor is false, & the Vbiquetaries own inuētiō. For the same Word, by reasō of the immēsnes & infinitie of his essēce is whole euerywhere, without his manhood: yet so that he withall is & abideth whole in his manhood personally vnited thereūto. Wherefore the Word nether is nor worketh any where not vnited to the flesh:

:1521p. 539–540

albeit the flesh, because it hath not an infinite essence, but retaineth it circumscribed in place, is not made to be present substantially in all those places, in which the word incarnate, or the word, man is. 2. There is an ambiguity also & double signification in the word present. For the presence, whereby christ is present with his church, is not of one kind. Wherefore if the Major be understood of the presence of his substance in all places, & of his being amongest us & ⟨p. 540⟩all other things, it is true. For the substance or essence of the God-head only, & not of the manhood to, is immense & exceeding all measure, always existing and being the same and whole in all things. But it is false, if it be understood of the presence of his virtue or efficacy. For according to this, not only whole Christ, but also the whole of Christ is present with his Church only, that is, not only his divinity but his humanity also, but so, as the difference notwithstanding is kept of both natures & operations. The humanity therefore of Christ is present with all the elect, in whatsoever places they be dispersed through the whole world, not by any presence substantial of the flesh in the bread, and within their bodies, but 1 By the efficacy and perpetual value of his merit. For God the Father doth even now behold the Sacrifice of his Son, once accomplished on the Cross, and receiveth us for that, as a sufficient ransom and merit, into his favour. 1. Joh. 1.7. The blood of Jesus Christ his Son purgeth us from all sin▪ that is, both by his merit, & the efficacy or virtue of his merit. 2 By the efficacy also of his humane will; because Christ according to his humanity also earnestly both would & will, that we be of god received into favour, quickened, & glorified through that his one only Sacrifice. Psal. 110.4. Heb. 5.6. Thou art a Priest for ever: and also whatsoever he will, yea with his humane will, that he powerfully effecteth and worketh, not by the power of his flesh, but of his God-head or spirit omnipotent, whom not the flesh, but the God-head of Christ only sendeth into the hearts of the elect and chosen. Joh. 6.63. It is the spirit that quickeneth, the flesh profiteth nothing.

:1522p. 540–541

Because all those that are to be saved must needs be engrafted and knit together even into christs humane nature, that being engrafted into his humane mass, they may be quickened, as branches live fastened to the vine, & members coupled and joined to the head: which joining yet of us with the flesh of Christ is not made by any natural connection of Christ and our flesh, or by any existence of Christs flesh within our substance, or of ours within his, but by faith and the holy ghost, in Christ our head, & dwelling in us his men bers. ⟨p. 541⟩Ephes. 3.17. That Christ may dwell in your harts by faith. Rom 8.9. If any man hath not the spirit of Christ, the same is not his. Ephes. 5.30. We are members of his body, of his flesh, and of his bones; and they twain shall be one flesh; This is a great secret, & so forth.

Because all those that are to bee saued must needes be engraffed and knit together euen into christs humane nature, that being engraffed into his humane masse, they may bee quickned, as branches liue fastned to the vine, & members coupled and ioyned to the head: which ioyning yet of vs with the fleshe of Christ is not made by any naturall connexion of Christ and our fleshe, or by any existence of Christs fleshe within our substance, or of ours within his, but by faith and the holy ghost, in Christ our head, & dwelling in vs his mē bers. ⟨p. 541⟩Ephes. 3.17. That Christ may dwell in your harts by faith. Rom 8.9. If any man hath not the spirit of Christ, the same is not his. Ephes. 5.30. We are members of his bodie, of his flesh, and of his bones; and they twaine shalbe one flesh; This is a great secret, & so forth.

:1523p. 541–542¶2

2 Objection Whatsoever is to be worshipped and adored is omniscient, omnipotent, and every where present, that is, hath the essential properties of the Godhead really communicated with it. Christs flesh is to be adored or is adorable: because whole Christ is adored. Therefore Christs flesh is really omniscient & omnipotent, and present everywhere. Answer. This very same reason is among the principal arguments, whereby the Schwenkfeldians endeavour to frame after Eutyches manner a Majesty and Deifying of the flesh of Christ: But both these & the Ubiquetaries are deceived & deceive by the ambiguity and divers taking of the word, adored. That is omnipotent & omniscient which is adored, that is which is adored in respect of it self, or for it self. The humane nature is adored, not for it self, or according to the proper nature of it self: for that were idolatrous: but it is adored for the Godhead united therewith personally. Wherefore of the adoration of whole Christ, is but ill inferred the omnipotence also of his flesh. For the reason doth not follow, from the honour of the person, to the properties of the natures Reply. That which is adored by reason of another, is also really omnipotent, & omniscient by reason of another. Christs flesh is adored by reason of the God-head, in whose person his flesh subsisteth. Therefore Christs flesh is also really omniscient, & omnipotent, by reason of the God-head. Answer. The Major is false, as is this: That which is made base and humiliated by reason of another thing, is also by reason of another thing obnoxious & subject to alteration. For the Word was made base or humiliated by reason of the flesh and in the flesh, neither yet the Word it self or the God-head felt any change or alteration: but is humiliated and so said to be after another manner, because the Word doth not show his Godhead in the flesh, which we took in the form of a servant. So then albeit the adoration of Christ God and man doth presuppose in him omnipotency, omniscience, presence every where, and the searching of hearts and •eines: yet is it not of necessity, that the humane nature also, which ⟨p. 542⟩by reason of the God-head united to it in the same person is adored, should be really omnipotent, omniscient, & every-where.

2 Obiection Whatsoeuer is to be worshipped and adored is omniscient, omnipotent, and euerie where present, that is, hath the essential properties of the Godhead reallie communicated with it. Christs flesh is to be adored or is adorable: because whole Christ is adored. Therefore Christs flesh is reallie omniscient & omnipotent, and present eueriewhere. Aunswere. This verie same reason is among the principal argumentes, whereby the Schwenfieldeans endeuour to frame after Eutyches manner a Maiestie and Deifying of the flesh of Christ: But both these & the Vbiquetaries are deceiued & deceiue by the ambiguitie and diuers taking of the worde, adored. That is omnipotent & omniscient which is adored, that is which is adored in respect of it selfe, or for it selfe. The humane nature is adored, not for it selfe, or according to the proper nature of it selfe: for that were idolatrous: but it is adored for the Godhead vnited therewith personally. Wherefore of the adoration of whole Christ, is but ill inferred the omnipotence also of his flesh. For the reason doth not follow, from the honour of the person, to the properties of the natures Replie. That which is adored by reason of another, is also really omnipotent, & omniscient by reason of another. Christes fleshe is adored by reason of the God-heade, in whose person his flesh subsisteth. Therefore Christs flesh is also really ommniscient, & omnipotent, by reason of the God-head. Answere. The Maior is false, as is this: That which is made base and humiliated by reason of another thing, is also by reason of another thing obnoxious & subiect to alteration. For the Woorde was made base or humiliated by reason of the flesh and in the fleshe, neither yet the Worde it selfe or the God-head felt any change or alteration: but is humiliated and so saide to be after another maner, because the Woorde doth not shew his Godhead in the flesh, which we tooke in the forme of a seruant. So then albeit the adoration of Christ God and man doth presuppose in him omnipotencie, omnisciencie, presence euerie where, and the searching of hearts and eines: yet is it not of necessity, that the humane nature also, which

:1524p. 542¶2

For the adoration of christ is the honour & worship which agreeth & is yielded one & the same to whole christmā & god, keeping notwithstanding the differences in natures, of the properties & operations, whereon Christs office & honour doth depend. For to adore, & worship christ, is, by the agnizing & knowledge of his person & office, to crave of him with a true trust & confidence, that those blessings which he hath promerited & promised, he will, as our mediator, perform & give to us, according to the proper will & operation of each nature. This adoration consisteth of diverse parts: compriseth both natures; & keepeth their properties & operations, though united, yet still distinct, & craveth, that whole Christ in performing his promised benefits, will work those things by his God-head, which are proper to his God-head, & by his flesh those things, which are proper to his flesh. For his benefits are no otherwise to be craved & asked of him, than as himself will & doth perform them to us: & he performeth them, still keeping the difference of both natures. Wherefore they who crave of christ the Mediator the benefits promised in the Word, do necessarily acknowledge him omniscient, the searcher of hearts, omnipotent, present every where, of himself beholding & hearing our necessities & complaints. This agnizing, & this honour is proper to God, and agreeth & is yielded to Christ, man, in respect of his God-head only, & not of his humanity. For in one act, or view unchangeable, to behold, know, & understand, from everlasting, of himself, all things past, present & to come, but chiefly the needs, wants, necessities & desires of his whole church; again, to send the holy ghost into the harts of all the elect & chosen, who have bin even since the beginning of the world, & by this spirit to teach them with in, to justify, regenerate, comfort them, & to give to them eternal life: these, I say, are not proper to flesh created & finite, but to a nature infinite, omnipotent, & existing from everlasting. Therefore christ promiseth the holy ghost to his disciples, which is the spirit of trueth, wisdom, fear, prayer, grace, &c.

For the adoration of christ is the honor & worship which agreeth & is yeelded one & the same to whole christmā & god, keeping notwithstāding the differences in natures, of the properties & operations, whereon Christs office & honor doth depend. For to adore, & worship christ, is, by the agnising & knowledge of his person & office, to craue of him with a tru trust & cōfidence, that those blessings which he hath promerited & promised, he wil, as our mediator, performe & giue to vs, according to the proper wil & operation of each nature. This adoratiō cōsisteth of diuerse parts: compriseth both natures; & keepeth their properties & operations, though vnited, yet stil distinct, & craueth, that whole Christ in performing his promised benefits, wil worke those things by his God-head, which are proper to his God-head, & by his flesh those things, which are proper to his flesh. For his benefits are no otherwise to bee craued & asked of him, than as himselfe wil & doth performe thē to vs: & he performeth thē, stil keeping the difference of both natures. Wherfore they who craue of christ the Mediator the benefits promised in the Word, do necessarily acknowledge him omnisciēt, the searcher of hearts, omnipotēt, present euery where, of himself beholding & hearing our necessities & cōplaints. This agnising, & this honor is proper to God, and agreeth & is yeelded to Christ, man, in respect of his God-head only, & not of his humanity. For in one act, or view vnchāgeable, to behold, know, & vnderstand, from euerlasting, of himselfe, al thinges past, presēt & to come, but chiefly the needs, wants, necessities & desires of his whole church; again, to send the holy ghost into the harts of al the elect & chosen, who haue bin euē since the beginning of the world, & by this spirit to teach thē with in, to iustifie, regenerate, cōfort thē, & to giue to thē eternal life: these, I say, are not proper to flesh created & finit, but to a nature infinit, omnipotēt, & existing frō euerlasting. Therfore christ promiseth the holy ghost to his disciples, which is the spirite of trueth, wisdome, feare, praier, grace, &c.

:1525p. 542–543

But although after that manner which hath bin spoken of, the god-head only, & christ by reason of his god-head, doth behold & do all things, & is adored of us: yet his humanity also doth behold, understand & hear our necessities, desires complaints & ⟨p. 543⟩prayers; yet after another sort, that is, not of it self, but by the godhead revealing & showing our desires to the humane understanding which is united to it▪ And further it performeth those things which we crave, both by the efficacy of his merit, & by intercession made incessantly to the father for us, whereby he will & obtaineth of his father all blessings for us: & by the force and omnipotency, not of his flesh, but of his godhead united thereunto, by which christ, man, doth effectually apply to us those benefits which he hath obtained for us of his father. Now to acknowledge, when we worship Christ the Mediator, these things in him, & to proofs the same both in words, gestures, & actions, is the honour which is due & is exhibited by us to his humanity by reason of the god-head united thereto, yet so, that this veneration of the humanity is not separated from the honour, which agreeth to Christ according to his Godhead. For with one & the same particular & individual invocation & worship we speak to & honour whole christ, god & man, according to the properties of both natures, which he retaineth, & will have also now in his glory & for ever to be attributed to him, unitely, but yet distinctly, that is, As the person & office of the mediator, so the adoration or worship is compound, having parts, whereof some agree to the godhead, some to the flesh: & as in the office, so also in the honour of the person, the properties & operations of the natures are not separated, nether yet confounded, but being united, are distinguished. Wherefore as it doth not follow, The godhead in Christ is redemptres by reason of the flesh assumed: Therefore it is also subject to sufferings, & mortal, did suffer, & was dead: So is there no necessity in this Ubiquitary argument: Christs humanity is adored by reason of his god-head: Therefore the same is also really omniscient, omnipotent, & after the same manner to be adored, as is the godhead. The reason is, because of the fellowship or conjunction of office & honour in the person, the same properties & operations in natures are wrongly & heretically inferred. The sum of all is:

But although after that maner which hath bin spoken of, the god-head only, & christ by reason of his god-head, doth behold & do al things, & is adored of vs: yet his humanity also doth behold, vnderstand & hear our necessities, desires cōplaints &

:1526p. 543–544

That christs humanity is adored by reason of his godhead, cometh not thereof, as if his humanity also were really omniscient and omnipotent, as is the God-head: For by reason of these & other like properties, is the godhead only invocated: but because it doth truly know, understand, hear, our necessities, cogitations, desires, & prayers, the divine intelligence & understanding which is united to it re••iling and opening them unto it: And also because what we crave a• ⟨p. 544⟩christs hands, the same it effectually performeth, not by the bones, sinews, hands, fingers, feet, but by the force and power of the same God-head.

That christs humanity is adored by reason of his godhead, cō meth not thereof, as if his humanity also were really omniscient and omnipotent, as is the God-head: For by reason of these & other like properties, is the godhead only inuocated: but because it doth truely know, vnderstād, hear, our necessities, cogitations, desires, & praiers, the diuine intelligence & vnderstanding which is vnited to it re••iling and opening them vnto it: And also because what we craue a• ⟨p. 544⟩christs hands, the same it effectually performeth, not by the bones, sinowes, hands, fingers, feete, but by the force and power of the same God-head.

:1527p. 544

Furthermore that manner & form of speaking, whereby the properties of one nature are really attributed to the person denominated of the other nature, or of both natures, is usually called the communicating of the properties; Likewise, the communicating of names; because the names and attributes of both natures are affirmed of the same person, and of themselves interchangeably, by reason of the unity of person consisting of both natures. The communicating of properties hath some resemblance of the figure in speech called Synecdoche, and is termed by many Synecdoche, because that is affirmed of the whole person, which agreeth unto it only in respect of one of the natures as a part. It is also called a mutual and interchangeable attribution: because as humane properties are attributed unto god, in respect of the humanity, so divine are attributed unto man, in respect of the Divinity. As, God suffered, man is omnipotent. So likewise, the communicating of names. For Man is God; and God is Man, by reason of the personal union of both natures.

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

:1528p. 544

A rule to be observed concerning the attributes or properties of the office of Christ Mediator.

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

:1529p. 544

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

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

:1530p. 544–545

The attributes of office are, to be Mediator, to make intercession, to redeem, to save, to justify, sanctify, purge from sins, to be Lord and Head of the Church, to be worshipped, to hear, and such like. These offices require the properties and operations of both natures, not separated, neither yet confounded, but conjoined and distinct. For even for this very cause was it necessary that the two natures should be united in Christ Mediator, that what neither nature could do being set a part, in the ⟨p. 545⟩work of our redemption, that Christ subsisting in both joined together might do and accomplish by both. As therefore the natures themselves, so their properties also or faculties of working and operations are proper and remain diverse and distinct, yet so, that they concur to the effectuating and working of one effect or work, and benefit: as parts and communicated labours. For albeit the natures do always labour & work together in the office and benefits of the Mediator, & nether without other: yet doth not therefore one work the same which the other doth: But each worketh, according to his property & force of working, only that which is proper to each nature, & not that also which belongeth unto the other. As neither the soul doth that which is proper unto the body, neither the body that which is proper unto the soul, but the same man doth work some one work by his body and soul, each doing their proper function: So likewise the humanity doth never accomplish that which is proper unto the God-head, nor the Godhead that which is proper unto the manhood, but the same Christ executeth and performeth one and the same office & benefit, by both natures, which he hath in him as parts of his person, the Word working according to the property thereof, what belongeth to the Word, and the flesh in like manner executing according to the peculiar and proper faculties thereof, & not according to others, that which belongeth to the flesh. For the properties & operations proper to each nature, are not common to both natures, but to the same person consisting of both natures.

The attributes of office are, to be Mediatour, to make intercession, to redeeme, to saue, to iustifie, sanctifie, purge from sinnes, to be Lord and Head of the Church, to be woorshipped, to heare, and such like. These offices require the properties and operations of both natures, not separated, neither yet confounded, but conioined and distinct. For euen for this verie cause was it necessarie that the two natures should be vnited in Christ Mediatour, that what neither nature could doe being set a part, in the

:1531p. 545–546

Wherefore in such like phrases of speech concerning Christs office, which are called of the ancient [Greek or Hebrew] (that is, communicatings, or such as make things common) the properties and operations of natures are to be distinguished from the office of the person, & from the honour which in respect of the office is due unto the person: Likewise one effect, or act theandricall, (that is, both of god and man) or work, or benefit, from one operation or action, as the whole from a part. The office is common to both natures: but the natures proper faculties of working, and actions in executing that office, are not common to both natures. For that ⟨p. 546⟩the same should be both proper and common, doth imply a manifest contradiction. So the work and benefit of whole Christ, is a certain whole thing, and is as it were compound, and common to both natures: but there are two parts hereof, and diverse operations, proper to each nature, which are wrought yet jointly, and belong to the same person, which is Christ, God and man, that is, both are wrought of one person according to diverse causes and originals of working, or according to diverse natures, but not by one and the same nature.

Wherefore in such like phrases of speech concerning Christes office, which are called of the auncient 〈non-Latin alphabet〉 (that is, communicatings, or such as make thinges common) the properties and operations of natures are to be distinguished from the office of the person, & frō the honor which in respect of the office is due vnto the person: Likewise one effect, or act theandricall, (that is, both of god and man) or woorke, or benefite, from one operation or action, as the whole from a part. The office is common to both natures: but the natures proper faculties of woorking, and actions in exequuting that office, are not common to both natures. For that ⟨p. 546⟩the same shoulde bee both proper and common, doth implie a manifest contradiction. So the worke and benefite of whole Christ, is a certaine whole thing, and is as it were compound, and common to both natures: but there are two partes heereof, and diuerse operations, proper to each nature, which are wrought yet iointlie, and belong to the same person, which is Christ, God and man, that is, both are wrought of one person according to diuerse causes and originals of woorking, or according to diuerse natures, but not by one and the same nature.

:1532p. 546–547

By these grounds it is easy to dissolve & assoil most of the Sophisms and cavils, with which at this time both the Schwenkfeldians, and Ubiquetaries are wont to gloss and blanch that their real communicating of essential properties in natures, and their Eutychian deifying of Christs flesh, & to thrust the same upon the simple for the true glory & majesty of Christ himself. For thus they reason. The offices & benefits of the Mediator, his redemption, intercession, purging from sins, quickening, sitting at the right hand of the Father, his dominion and Lordly power over all creatures, his presence with the church, beholding, ruling all things, raising the dead, judging both quick and dead, all these agree to Christ according to both natures. Therefore the humanity, as well as the divinity, is also it self really omniscient, searcher of harts, omnipotent, present in the substance of his body, at the same moment, in all places, doth of it self know all things, hear our complaints & prayers, give the holy ghost, & work by him in the hearts of the chosen faith and conversion, & to conclude, in respect of these things the humanity it self also is for it self adorable & to be adored as well as the godhead. To these and the like there is one and a ready answer, namely: That it is ill going from the person, and from the office & honour of the person to the properties & operations of the natures: Or, The society and conjunction of the office and honour, doth not cause or infer the same properties or operations of both natures: Or, In the affirmation of the office & honour are not signified the same properties of both natures, nor the working of the same operations, but the conjunction or concurrence of distinct operations proceeding from distinct properties, to the same effect or action theandrical, that is, of god and man. The reason is, because of redemption, quickening, adoration & the like, which are the functions, benefits & worship ⟨p. 547⟩of the whole person, there are moe and diverse manners and parts, which all agree really to one & the same person, but not to one & the same nature, but some to the god-head only, some only to the manhood. Wherefore this Major of the reason is false:

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

:1533p. 547

Whatsoever things agree unto Christ, god and man, according to both natures, the same also do agree after the same manner, and as touching all parts, to both natures. For it doth not follow, because the godhead is redemptresse, therefore also it suffered and was dead.

Whatsoeuer thinges agree vnto Christ, god and man, according to both natures, the same also doe agree after the same manner, and as touching all parts, to both natures. For it doth not followe, because the godhead is redemptresse, therefore also it suffered and was dead.

:1534p. 547

Now that those things which in the person & office of the Mediator are and abide proper unto one nature, neither are made, nor are, by reason of the union, common to both natures; ma•• be showed at large, but now let these few suffice.

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

albeit the flesh, because it hath not an infinit essence, but reteineth it circūscribed in place, is not made to be present substātially in al those places, in which the word incarnat, or the word, mā is. 2. There is an ambiguity also & double significatiō in the word present. For the presēce, wherby christ is presēt with his church, is not of one kind. Wherefore if the Maior be vnderstood of the presence of his substance in al places, & of his being amongest vs & ⟨p. 540⟩al other thinges, it is true. For the substance or essence of the God-head onely, & not of the manhood to, is immense & exceeding all measure, alwaies existing and beeing the same and whole in all thinges. But it is false, if it be vnderstood of the presence of his vertue or efficacie. For according to this, not onely whole Christ, but also the whole of Christ is present with his Church only, that is, not onely his diuinitie but his humanity also, but so, as the difference notwithstanding is kept of both natures & operations. The humanitie therefore of Christ is present with all the elect, in whatsoeuer places they be dispersed through the whole worlde, not by any presence substantiall of the flesh in the bread, and within their bodies, but 1 By the efficacie and perpetuall valewe of his merite. For God the Father dooth euen nowe behold the Sacrifice of his Sonne, once accomplished on the Crosse, and receiueth vs for that, as a sufficient ransome and merit, into his fauor. 1. Joh. 1.7. The bloud of Jesus Christ his Sonne purgeth vs from all sinne▪ that is, both by his merite, & the efficacie or vertue of his merit. 2 By the efficacie also of his humane will; because Christ according to his humanity also earnestly both would & wil, that we be of god receiued into fauor, quickned, & glorified through that his one only Sacrifice. Psal. 110.4. Heb. 5.6. Thou art a Priest for euer: and also whatsoeuer he will, yea with his humane will, that hee powerfully effecteth and worketh, not by the power of his fleshe, but of his God-head or spirite omnipotent, whome not the flesh, but the God-head of Christ onely sendeth into the heartes of the elect and chosen. Joh. 6.63. It is the spirit that quickneth, the flesh profiteth nothing. Rom. 8.11. God shall quicken your mortall bodies by his spirite dwelling in you. 3 Hee is present with vs by coniunction and vnion:

praiers; yet after another sort, that is, not of it selfe, but by the godhead reueiling & shewing our desires to the humane vnderstanding which is vnited to it▪ And fu•der it performeth those things which we craue, both by the efficacy of his merit, & by intercession made incessātly to the father for vs, whereby he wil & obteineth of his father all blessings for vs: & by the force and omnipotency, not of his flesh, but of his godhead vnited thereunto, by which christ, man, doth effectually apply to vs those benefits which he hath obtained for vs of his father. Now to acknowledge, when we worship Christ the Mediatour, these things in him, & to profes the same both in words, gestures, & actiōs, is the honor which is du & is exhibited by vs to his humanity by reason of the god-head vnited thereto, yet so, that this veneratiō of the humanity is not separated frō the honor, which agreeth to Christ according to his Godhead. For with one & the same particular & indiuiduall inuocation & worship we speak to & honor whole christ, god & man, according to the properties of both natures, which he reteineth, & will haue also now in his glory & for euer to be attributed to him, vnitely, but yet distinctly, that is, As the persō & office of the mediator, so the adoratiō or worship is cōpound, hauing parts, whereof some agree to the godhead, some to the flesh: & as in the office, so also in the honor of the person, the properties & operations of the natures are not separated, nether yet confounded, but being vnited, are distinguished. Wherefore as it doth not folow, The godhead in Christ is redēptres by reason of the flesh assūpted: Therefore it is also subiect to sufferings, & mortal, did suffer, & was dead: So is there no necessity in this Vbiquitary argumēt: Christs humanity is adored by reason of his god-head: Therefore the same is also really omnisciēt, omnipotēt, & after the same maner to be adored, as is the godhead. The reason is, because of the fellowship or coniunction of office & honor in the person, the same properties & operations in natures are wrongly & heretically inferred. The sum of al is:

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

A rule to be observed concerning the attributes or properties of the office of Christ Mediator.

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