But we believe and confess that these two natures, are truly and inseparably joined and united into one person of Christ: that yet we doubt not, but each of them remaineth whole, and perfect, and the one truly distinct from the other, yea and that they do hold the essential properties and operations of each of them distinct: without all manner of confusion: so that as the divine nature holding the properties, remaineth uncreated, infinite, immeasurable, simply omnipotent and simply wise: even so the human nature holding hers remaineth created, comprehensible, & determined with certain limits: And as the divine nature hath will and power, whereby Christ willeth & worketh, as god, such things as are of God: so hath the human nature will and power, whereby Christ as man, willeth & worketh those things which are of man: so far forth as Christ in that he is God, he willeth not nor worketh by human will or power: so neither as he is man, willeth he or worketh he by divine will or power: as it hath bin learnedly determined by the fathers both against Eutyches, and against Macarius. We therefore did always like well of that saying of Leo the ⟨p. 62⟩first, 1writing unto Flavianus about the same thing, where he saith. He which is true God, the same is also true man, and in this unity there is no untruth, whereas there meet together the baseness of manhood, and the excellency of the godhead. For as God is not changed by the partaking, so man (that is mans nature in Christ) is not consumed by the dignity, for each form worketh with communion of the other, their own property: namely the word worketh that which is proper to the word, and the flesh performeth that which is proper to the flesh. Thus far Leo that learned man: which he afterwards fetcheth out by examples, whereby it is plainly showed, that, as the natures are truly united in Christ, yet remain distinct, and not confounded: so also were and are the actions: for things which were proper to the word, the flesh did not perform, but the word & that which was proper to the flesh the word performed not, but the flesh. To raise again Lazarus from death, was proper to the word: but to cry Lazarus, come forth, was proper to the flesh: yet both those actions were united to the raising up of Lazarus, because they were both one and in one Christ, & tend both to one purpose:
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 ⟨p. 62⟩first, 1writing vnto 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 vvhich 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:
- 1Epi. 10. c. 4
