A64611:1239
The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinity / first Englished by D. Henry Parry, and now again conferred with the best and last Latin edition of D. David Pareus, sometimes Professor of Divinity in Heidelberg ; whereunto is added a large and full alphabetical table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversy, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theological miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the original Latin copy by A.R.The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.
London: printed by James Young, 1645
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Both natures, and their properties are truly and really affirmed of the person and of themselves interchangeably, in concrete terms or voices: yet so, that the proper predicate, which is proper unto one nature, is attributed to the person, not according to both natures, but according to that only, to which it is proper. The reason is, for that one and the same persons subsisting in two natures, hath, and retaineth for ever, really, the properties of both natures: and also, because one and the same person is signified by the concrete voices of both natures. And therefore one and the same man is living and corporeal according to diverse natures, and the corporeal is living by the soul only; and contrarily, the living is corporeal by the body only (for both soul and body are of the substance and essence of the same man): so likewise one and the same Christ is God eternal, immense, omnipotent, according to the God-head only: is man, the Virgins Son, created, finite, infirm, and did suffer, according to his humanity only: so likewise, God is man, borne of a Virgin, anointed with the holy Ghost, and suffered, according to the flesh; And, man is God, eternal, creator, omnipotent, giveth the holy Ghost, not according to the humane nature, but according to the divine. For the sense and meaning of these speeches is: The person which is God, Creator of all things, omnipotent, by reason of the God-head; the self same person is man, a creature, infirm, by reason of the flesh subsisting in it.
BOth natures, and their properties are truly and really affirmed of the person and of themselves interchangeably, in concrete terms or voyces: yet so, that the proper predicate, which is proper unto one nature, is attributed to the person, not according to both natures, but according to that onely, to which it is proper. The reason is, for that one and the same persons subsisting in two natures, hath, and retaineth for ever, really, the properties of both natures: and also, because one and the same person is signified by the concrete voyces of both natures. And therefore one and the same man is living and corporeall according to diverse natures, and the corporeall is living by the soule only; and contrarily, the living is corporeall by the body onely (for both soule and body are of the substance and essence of the same man): so likewise one and the same Christ is God eternall, immense, omnipotent, according to the God-head onely: is man, the Virgins Son, created, finite, infirme, and did suffer, according to his humanity onely: so likewise, God is man, borne of a Virgin, annointed with the holy Ghost, and suffered, according to the flesh; And, man is God, eternall, creatour, omnipotent, giveth the holy Ghost, not according to the humane nature, but according to the divine. For the sense and meaning of these speeches is: The person which is God, Creatour of all things, omnipotent, by reason of the God-head; the selfe same person is man, a creature, infirme, by reason of the flesh subsisting in it.
But, notwithstanding, one nature, and the properties thereof, whether they be uttered in abstract, or in concrete voices, cannot be affirmed of the other nature or form, truly and really. The reason is: Because the union is not made in the nature; that is, two natures are not made one nature: and because in neither nature, the properties of the other do really exist, neither can exist. For the natures do not communicate each to other their essential properties, as neither do these impart their essence; that is, one nature doth not receive the properties of both natures. Wherefore these kinds of speeches are false: The God-head is the man-hood, or man; was conceived, borne, did ⟨p. 282⟩suffer, was dead: and again, these: The man-hood is the God-head, or God, is eternal, immense, uncircumscribed in place, omnipotent, giveth the holy Ghost, doth regenerate. For all these are no more true, and to be admitted than those, A soul is a body, or corporeal, mortal, visible; and a body is a soul, or a spirit, invisible, immortal.
But, notwithstanding, one nature, and the properties thereof, whether they be uttered in abstract, or in concrete voyces, cannot be affirmed of the other nature or forme, truly and really. The reason is: Because the union is not made in the nature; that is, two natures are not made one nature: and because in neither nature, the properties of the other doe really exist, neither can exist. For the natures doe not communicate each to other their essentiall properties, as neither doe these impart their essence; that is, one nature doth not receive the properties of both natures. Wherefore these kinds of speeches are false: The God-head is the man-hood, or man; was conceived, borne, did ⟨p. 282⟩suffer, was dead: and againe, these: The man-hood is the God-head, or God, is eternall, immense, uncircumscribed in place, omnipotent, giveth the holy Ghost, doth regenerate. For all these are no more true, and to be admitted than those, A soule is a body, or corporeall, mortall, visible; and a body is a soule, or a spirit, invisible, immortall.
Object. 1. The whole person of Christ is really omnipotent, everywhere, eternal, &c. The humanity and the God-head are the whole person of Christ: Therefore both are really omnipotent, every where, eternal, &c. Answ. This argument the Ubiquitaries, who most of all ground upon it, and often use it, have borrowed from Schwenkfeldians, who commonly in their books reason thus: Whole Christ is the natural and only begotten Son of God, is the true and the same God, of the same infinite power and majesty with the eternal Father, conceived, borne of the Virgin, suffered, was dead, rose again, ascendeth into heaven, sendeth the holy Ghost. But both natures belong to the whole person of Christ: Therefore Christ, according to his humanity also, is the natural Son of God, begotten of the substance of the Father from everlasting, and consubstantial with the Father, and the same God with the Father, who is Creator of all. If then the Ubiquitaries collection be lawful also and sound, this doubtless of the Schwenkfeldians, is lawful also and sound: but if the Schwenkfeldians collection be corrupt, and smelling of Eutyches heresy, then that of the Ubiquitaries cannot be at all good and sound. But indeed, both collections are Eutychian and Sophistical. They are Eutychian because two natures, which are made equal in properties essential, or, which get, and have the same, or equal essential properties, are indeed made one nature and substance, or are two substances of one nature: both which opinions take clean away the nature of the humanity, and trans-form it into the God-head: but the latter doth further make two persons in Christ of the same nature. They are also Sophistical: because, whether the person of Christ be considered in it self, as it was a person being but one and perfect, and before the incarnation, subsisting in one nature only: or whether it be considered, as it is incarnate, and now subsisting in two natures; yet still the transition and passing from the person to the nature, is faulty and Sophistical. For neither is it necessary that what is truly in, and attributed unto a person, the same also should be really in all things concurring in that person, and be affirmed of all. The reason is, because the parts, or natures, though united in the same person, yet retain their properties and operations unconfounded.
Wherefore, that which is proper unto the God-head, cannot agree unto the person, in respect of the flesh also, but only in respect of the God-head. Whole man understandeth, discourseth, and hath motion of will; yet 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, or 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 and dead, yet not his God-head, nor his soul. This is well and learnedly declared and explicated by Damascene, 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, 1but also man. And Whole Christ is the 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 unto the God-head, cannot agree unto the person, in respect of the flesh also, but only in respect of the God-head. Whole man understandeth, discourseth, and hath motion of will; yet he doth not this by his finger or body, but by his mind only: whole man is mortall, and doth go, eat, and drink; yet none but a mad-man, or an Epicure, will therefore say, that the soule also is mortall, or doth go, eat, or drink. So not halfe, 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 assumpted and taken, is sustained of the Word, and in it. So whole Christ was wounded and dead, yet not his God-head, nor his soule. This is well and learnedly declared and explicated by Damascene, 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 onely, 1but also man. And Whole Christ is the perfect man, but not the Whole of Christ is man. For he is not man onely, but God too. For the Whole, signifieth the nature: Whole, the person.
Wherefore if the Ubiquitaries will at all have the illation and enforcing of their conclusion on these premisses to be necessary; the Major proposition must be expounded after this sort: The person is God, creator, omnipotent, every where 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, and 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 ⟨p. 283⟩the person doth subsist in the humanity and 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 God-head, neither is it really communicated to any creature, or is in any. Rep. The divinity is one person in all places, but especially with the Church. The divinity is but half Christ: therefore only half Christ is present with the Church. Answ. 1. There is an ambiguity and 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 God-head, is present with us, and all things, in his proper substance, in all places, and at all times. But they, by half Christ, understand, craftily and sophistically, the one nature separated from the other: as if the God-head were made to be with us bare and naked, and not incarnate. But in this sense the Minor is false, and the Ubiquitaries own invention. For the same Word, by reason of the immenseness, and infinity of his essence, is whole every where, without his manhood; yet so, that he withal is, and abideth whole in his manhood, personally united thereunto. Wherefore, the Word neither is, nor worketh any where not united to the flesh;
Wherefore if the Ubiquitaries will at all have the illation and enforcing of their conclusion on these premisses to be necessary; the Major proposition must be expounded after this sort: The person is God, creatour, omnipotent, every where 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, and most absurd, as was shewed a little before: For the true sense thereof is this; The person is every where whole, that is, without division or sundring 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
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, and double signification in the word Presence: 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, and of his being amongst us, and all other things, it is true: For the substance or essence of the God-head only, and not of the man-hood too, is immense, and 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 and operations. The humanity therefore of Christ is present with all the elect, in what soever 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,1 into his favour. The blood of Jesus Christ his Son, purgeth us from all sin; that is, both by his merit, and 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 and will, that we be of God received into favour, quickened, and glorified through that his one only sacrifice. Thou art a Priest for ever: and also whatsoever he will,2 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:3 It is the spirit that quickeneth the flesh profiteth nothing. God shall quicken your mortal bodies by his spirit dwelling in you. 3. He is present with us by conjunction and union.
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, and double signification in the word Presence: 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, and of his being amongst us, and all other things, it is true: For the substance or essence of the God-head onely, and not of the man-hood too, is immense, and exceeding all measure, alwaies existing and being the same and whole in all things. But it is false, if it be understood of the presence of his vertue or efficacy. For, according to this, not onely whole Christ, but also the whole of Christ is present with his Church onely: that is, not onely his divinity, but his humanity also: but so, as the difference notwithstanding is kept of both natures and operations. The humanity therefore of Christ is present with all the elect, in what soever places they be dispersed through the whole world; not by any presence substantiall of the flesh in the bread, and within their bodies: but, 1. By the efficacie and perpetuall value of his merit. For God the Father doth even now behold the sacrifice of his Sonne, once accomplished on the Crosse, and receiveth us for that, as a sufficient ransome and merit,
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, and 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,1 and dwelling in us his members. That Christ may dwell in your hearts by faith. If any man hath not the spirit of Christ, the same is not his. 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, &c.
Because all those that are to be saved, must needs be engraffed and knit together, even into Christs humane nature; that being engrafted into his humane masse, they may be quickned, as branches live fastned to the Vine, and members coupled and joyned to the head: which joyning yet of us with the flesh of Christ, is not made by any naturall connexion 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,1 and dwelling in us his members. That Christ may dwell in your hearts by faith. If any man hath not the spirit of Christ, the same is not his. 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, &c.
Object. 2. Whatsoever is to be worshipped and adored, is omniscient, omnipotent, and every where present, that is, hath the essential properties of the God-head really communicated ⟨p. 284⟩with it. Christs flesh is to be adored, or is adorable, because whole Christ is adored. Therefore Christs flesh is really omniscient, and omnipotent, and present every where. Ans. This very same reason is among the principal arguments whereby the Schwenkfeldians endeavour to frame, after Eutiches manner, a Majesty, and deifying of the flesh of Christ: but both these, and the Ubiquitaries are deceived, and deceive by the ambiguity and diverse taking of the word, adored. That is omnipotent and 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 God-head united therewith personally. Wherefore of the adoration of whole Christ, is but ill inferred the omnipotency also of his flesh. For the reason doth not follow, from the honour of the person, to the properties of the natures. Repl. That which is adored by reason of another, is also really omnipotent, and 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, and omnipotent, by reason of the God-head. Ans. 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 and 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 God-head in the flesh, which he 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 reins: yet is it not of necessity that the humane nature also, which by reason of the God-head, united to it in the same person, is adored, should be really omnipotent, omniscient, and every where.
Object. 2. Whatsoever is to be worshipped and adored, is omniscient, omnipotent, and every where present, that is, hath the essentiall properties of the God-head really communicated ⟨p. 284⟩
For the adoration of Christ, is the honour and worship which agreeth, and is yielded one and the same to whole Christ, man and God, keeping notwithstanding the differences in natures, of the properties, and operations, whereon Christs office and honour doth depend. For, to adore and worship Christ, is, by the agnizing and knowledge of his person and office, to crave of him with a true trust and confidence, that those blessings which he hath promerited and promised, he will, as our Mediator, perform and give to us, according to the proper will and operation of each nature. This adoration consisteth of divers parts, compriseth both natures; and keepeth their properties and operations, though united, yet still distinct; and craveth, that whole Christ in performing his promised benefits, will work those things by his God-head, which are proper to his God-head, and by his flesh, those things which are proper to his flesh. For his benefits are no otherwise to be craved and asked of him, than as himself will, and doth perform them to us: and 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 and hearing our necessities and complaints. This agnizing, and this honour is proper to God, and agreeth, and is yielded to Christman, in respect of his God-head only, and not of his humanity. For in one act, or view unchangeable, to behold, know, and understand, from everlasting of himself, all things past, present, and to come; but chiefly the needs, wants, necessities, and desires of his whole Church. Again, to send the holy Ghost into the hearts of all the elect and chosen, who have been even since the beginning of the world, and by his spirit, to teach them within, to justify, regenerate, comfort them, and to give to them eternal life; these, I say, are not proper to flesh created and finite, but to a nature infinite, omnipotent, and existing from everlasting. Therefore Christ promiseth the holy Ghost to his Disciples, which is the spirit of truth, wisdom, fear, prayer, grace, &c.
For the adoration of Christ, is the honour and worship which agreeth, and is yeelded one and the same to whole Christ, man and God, keeping notwithstanding the differences in natures, of the properties, and operations, whereon Christs office and honour doth depend. For, to adore and worship Christ, is, by the agnizing and knowledge of his person and office, to crave of him with a true trust and confidence, that those blessings which he hath promerited and promised, he will, as our Mediatour, perform and give to us, according to the proper will and operation of each nature. This adoration consisteth of divers parts, compriseth both natures; and keepeth their properties and operations, though united, yet still distinct; and craveth, that whole Christ in performing his promised benefits, will work those things by his God-head, which are proper to his God-head, and by his flesh, those things which are proper to his flesh. For his benefits are no otherwise to be craved and asked of him, than as himselfe will, and doth perform them to us: and he performeth them still, keeping the difference of both natures. Wherefore, they who crave of Christ the Mediatour, the benefits promised in the Word, doe necessarily acknowledge him omniscient, the searcher of hearts, omnipotent, present every where, of himself beholding and hearing our necessities and complaints. This agnizing, and this honor is proper to God, and agreeth, and is yeelded to Christman, in respect of his God-head onely, and not of his humanity. For in one act, or view unchangeable, to behold, know, and understand, from everlasting of himselfe, all things past, present, and to come; but chiefly the needs, wants, necessities, and desires of his whole Church. Againe, to send the holy Ghost into the hearts of all the elect and chosen, who have been even since the beginning of the world, and by his spirit, to teach them within, to justifie, regenerate, comfort them, and to give to them eternall life; these, I say, are not proper to flesh created and finite, but to a nature infinite, omnipotent, and existing from everlasting. Therefore Christ promiseth the holy Ghost to his Disciples, which is the spirit of truth, wisdome, feare, prayer, grace, &c.
But although after that manner which hath been spoken of, the God-head only, and Christ by reason of his God-head, doth behold and do all things, and is adored of us: yet, his humanity also doth behold, understand, and hear our necessities, ⟨p. 285⟩desires, complaints, and prayers; yet after another sort, that is, not of it self, but by the God head, revealing and 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, and by intercession made incessantly to the Father for us, whereby he willeth, and obtaineth of his Father all blessings for us: and by the force and omnipotency, not of his flesh, but of his God-head 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, and to profess the same both in words, gestures, and actions, is the honour which is due, and is exhibited by us to his humanity by reason of the God-head united thereto: yet so, that this veneration of his humanity is not separated from the honour which agreeth to Christ, according to his God-head. For, with one and the same particular and individual invocation and worship we speak to, and honour whole Christ, God and man, according to the properties of both natures, which he retaineth, and will have also now in his glory, and for ever to be attributed to him unitely, but yet distinctly; that is, As the person and office of the Mediator, so the adoration or worship is compound, having parts, whereof some agree to the God-head, some to the flesh: and as in the office, so also in the honour of the person, the properties and operations of the natures are not separated, neither yet confounded; but being united, are distinguished. Wherefore, as it doth not follow, The God-head in Christ is Redemptresse by reason of the flesh assumed: Therefore it is always subject to sufferings, and mortal, did suffer, and was dead: So there is no necessity in this Ubiquitary argument: Christs humanity is adored by reason of his God-head: Therefore the same is also really omniscient, omnipotent, and after the same manner to be adored, as is the God-head.
But although after that manner which hath been spoken of, the God-head onely, and Christ by reason of his God-head, doth behold and doe all things, and is adored of us: yet, his humanity also doth behold, understand, and heare our necessities, ⟨p. 285⟩
The reason is, because of the fellowship or conjunction of office and honour in the person, the same properties and operations in natures are wrongly and heretically inferred. The sum of all is: That Christs humanity is adored by reason of his God-head; cometh not thereof, as if his humanity also were really omniscient, and omnipotent, as is the God-head: (For by reason of these and other like properties is the God-head only invocated) but because it doth truly know, understand, hear our necessities, cogitations, desires, prayers, the divine intelligence and understanding, which is united to it, revealing and opening them unto it: and also because what we crave at 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.
The reason is, because of the fellowship or conjunction of office and honour in the person, the same properties and operations in natures are wrongly and heretically inferred. The summe of all is: That Christs humanity is adored by reason of his God-head; cometh not thereof, as if his humanity also were really omniscient, and omnipotent, as is the God-head: (For by reason of these and other like properties is the God-head onely invocated) but because it doth truly know, understand, heare our necessities, cogitations, desires, prayers, the divine intelligence and understanding, which is united to it, revealing and opening them unto it: and also because what we crave at Christs hands, the same it effectually performeth, not by the bones, sinewes, hands, fingers, feet; but by the force and power of the same God-head.
Furthermore, that manner and 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.
Furthermore, that manner and forme 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 Senecdoche, and is termed by many Synecdoche, because that is affirmed of the whole person, which agreeth unto it onely in respect of one of the natures, as a part. It is also called a mutuall 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 personall union of both natures.
The names of Office and Honour agree unto the whole person, in respect of both natures; keeping still the difference in natures of properties and operations. These attributes are rightly affirmed of subjects, both concrete and abstract, that is, both ⟨p. 286⟩of the person and of the natures. For it is well said, The God-head quickeneth, the manhood quickeneth; and, God or man quickeneth.
THe names of Office and Honour agree unto the whole person, in respect of both natures; keeping still the difference in natures of properties and operations. These attributes are rightly affirmed of subjects, both concrete and abstract, that is, both ⟨p. 286⟩of the person and of the natures. For it is well said, The God-head quickneth, the manhood quickneth; and, God or man quickneth.
The attributes of office are, To be the 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 apart, in the 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 divers 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 and work together in the office and benefits of the Mediator, and neither without other: yet doth not therefore one work the same which the other doth: But each worketh, according to his property and force of working, only that which is proper to each nature, and not that also which belongeth unto the other. As neither the soul doth that which is proper to the body, neither the body that which is proper unto the soul, each doing their proper function. So likewise the humanity accomplisheth not that which is proper to the God-head, nor the God-head that which is proper to the manhood: but the same Christ executeth and performeth one and the same office and 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, and not according to others, that which belongeth to the flesh. For the properties and 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 the Mediatour, to make intercession, to redeeme, to save, to justifie, sanctifie, purge from sinnes, to be Lord and Head of the Church, to be worshipped, to heare, and such like. These offices require the properties and operations of both natures not separated, neither yet confounded, but conjoyned and distinct. For even for this very cause was it necessary that the two natures should be united in Christ Mediatour; that, what neither nature could doe, being set apart, in the work of our Redemption, that Christ, subsisting in both joyned together, might doe and accomplish by both. As therefore the natures themselves, so their properties also or faculties of working and operations are proper, and remain divers and distinct; yet so, that they concurre to the effectuating and working of one effect, or work, and benefit, as parts and communicated labours. For albeit the natures doe alwayes labour and work together in the office and benefits of the Mediatour, and neither without other: yet doth not therefore one worke the same which the other doth: But each worketh, according to his property and force of working, onely that which is proper to each nature, and not that also which belongeth unto the other. As neither the soule doth that which is proper to the body, neither the body that which is proper unto the soule, each doing their proper function. So likewise the humanity accomplisheth not that which is proper to the God-head, nor the God-head that which is proper to the manhood: but the same Christ executeth and performeth one and the same office and benefit, by both natures, which he hath in him as parts of his person; the Word working according to the property therof, what belongeth to the Word; and the flesh in like manner executing according to the peculiar and proper faculties therof, and not according to others, that which belongeth to the flesh. For the properties and operations proper to each nature, are not common to both natures, but to the same person consisting of both natures.
Object. 1. The whole person of Christ is really omnipotent, everywhere, eternall, &c. The humanity and the God-head are the whole person of Christ: Therefore both are really omnipotent, every where, eternall, &c. Answ. This argument the Ubiquitaries, who most of all ground upon it, and often use it, have borrowed from Swenkfieldians, who commonly in their books reason thus: Whole Christ is the naturall and onely begotten Sonne of God, is the true and the same God, of the same infinite power and majesty with the eternall Father, conceived, borne of the Virgin, suffered, was dead, rose againe, ascendeth into heaven, sendeth the holy Ghost. But both natures belong to the whole person of Christ: Therefore Christ, according to his humanity also, is the naturall Sonne of God, begotten of the substance of the Father from everlasting, and consubstantiall with the Father, and the same God with the Father, who is Creatour of all. If then the Ubiquitaries collection be lawfull also and sound, this doubtlesse of the Swenkfieldians, is lawfull also and sound: but if the Swenkfieldians collection be corrupt, and smelling of Eutyches heresie, then that of the Ubiquitaries cannot be at all good and sound. But indeed, both collections are Eutychian and Sophisticall. They are Eutychian because two natures, which are made equall in properties essentiall, or, which get, and have the same, or equall essentiall properties, are indeed made one nature and substance, or are two substances of one nature: both which opinions take clean away the nature of the humanity, and trans-form it into the God-head: but the latter doth further make two persons in Christ of the same nature. They are also Sophisticall: because, whether the person of Christ be considered in it selfe, as it was a person being but one and perfect, and before the incarnation, subsisting in one nature onely: or whether it be considered, as it is incarnate, and now subsisting in two natures; yet still the transition and passing from the person to the nature, is faulty and Sophisticall. For neither is it necessary that what is truly in, and attributed unto a person, the same also should be really in all things concurring in that person, and be affirmed of all. The reason is, because the parts, or natures, though united in the same person, yet retaine their properties and operations unconfounded.
