This taking to, which must needs be meant unto his God-head, doth it not most manifestly show a distinction of the Natures, not a drowning or swallowing up of either, against Eutyches, and again, a personal union of them in an unspeakable sort, against Nestorius? The place to the yColoss. 2. 9. as it spake before for the God-head of Christ: So it speaketh for the unity of his natures. For in him, (that is, in Christ, whom he opposeth to those traditions of men) dwelleth all the fullness of the God-head bodily. When he saith, In him dwelleth the God-head, he distinguisheth two Natures; one, the God-head dwelling; the other, the man, in whom it dwelleth. By which phrase of dwelling, also he noteth not an abode for a time, but a perpetual habitation; for which cause he useth the present time. And adding bodily, he signifieth, that the same is not by communication of his power and virtue, (in which sense, God is said to dwell in all his Saints:) nor in a Sacramental manner (as God is said to dwell in his Temple;) but by a substantial and personal union of both Natures making one Christ. Therefore Paul unto the Romans, speaking of both apart; his Manhood first, and then his God-head, afterwards knitteth them in one JESUS CHRIST; zconcerning his Son, made of the Seed of DAVID, according to the flesh, mightily declared to be the Son of God, as touching the Spirit of Sanctification, by rising from the dead, even JESUS CHRIST our LORD. Again, athat CHRIST, as touching the flesh, came from the Father, being also over all God to be blessed for ever. And 1. Peter 3. 18. CHRIST was put to death, as touching the flesh, and quickened, touching the Spirit.
This taking to, which must needs bee meant vnto his God-head, doth it not most manifestly shew a distinction of the Natures, not a drowning or swallowing vp of either, against Eutyches, and againe, a personall vnion of them in an vnspeakeable sort, against Nestorius? The place to the yColoss. 2. 9. as it spake before for the God-head of Christ: So it speaketh for the vnitie of his natures. For in him, (that is, in Christ, whom he opposeth to those traditions of men) dwelleth all the fulnesse of the God-head bodily. When he saith, In him dwelleth the God-head, hee distinguisheth two Natures; one, the God-head dwelling; the other, the man, in whom it dwelleth. By which phrase of dwelling, also he noteth not an abode for a time, but a perpetuall habitation; for which cause he vseth the present time. And adding bodily, hee signifieth, that the same is not by communication of his power and vertue, (in which sence, God is said to dwell in all his Saints:) nor in a Sacramentall manner (as God is said to dwell in his Temple;) but by a substantiall and personall vnion of both Natures making one Christ. Therefore Paul vnto the Romanes, speaking of both apart; his Manhood first, and then his God-head, afterwards knitteth them in one IESVS CHRIST; zconcerning his Sonne, made of the Seed of DAVID, according to the flesh, mightily declared to bee the Sonne of God, as touching the Spirit of Sanctification, by rising from the dead, euen IESVS CHRIST our LORD. Againe, athat CHRIST, as touching the flesh, came from the Father, being also ouer all God to be blessed for euer. And 1. Peter 3. 18. CHRIST was put to death, as touching the flesh, and quickened, touching the Spirit.
- yCol. 2. 9.
- zRom. 13. 4.
- aRom. 9. 5.
