The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…

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.

1. 1L••. 3. Cap. 7.

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,

1. 1Eph. 3.17.

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.

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

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

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.

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, and from the honour which, in respect of the office, is due unto the person: likewise, one effect, or act The antropall, (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 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 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 Christs office, which are called of the ancient 〈non-Latin alphabet〉, (that is, communicatings, or such as make things common) the properties and operations of natures are to be distinguisht from the office of the person, and from the honour which, in respect of the office, is due unto the person: likewise, one effect, or act The antropall, (that is, both of God and man) or worke, 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 the same should be both proper and common, doth imply a manifest contradiction. So the work and benefit of whole Christ, is a certaine 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 joyntly, 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.

By these grounds it is easy to dissolve and assoil most of the sophisms and cavils, with which at this time both the Schwenkfeldians, hard Ubiquitaries are wont to gloss and blanch that their real communicating of essential properties in natures, and their Eutychian deifying of Christs flesh, and to thrust the same upon the simple for the true majesty of Christ himself. For thus they reason: The office and 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 hum• ••y, as well as the divinity, is also it self really omniscient, searcher of hearts, 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 and prayers, give the holy Ghost, and work ⟨p. 287⟩by him in the hearts of the chosen, faith and conversion: and to conclude, in respect of these things, the humanity it self also is for it self adorable, and to be adored, as well as the God-head. 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 and honour of the person, to the properties and 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 and 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 Theantropall, that is, of God and man. The reason is, Because of redemption, quickening, adoration, and the like, which are the functions, benefits, and worship of the whole person, there are moe and diverse manners and parts, which will agree really to one and the same person, but not to one and 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 grounds it is easie to dissolve and assoile most of the sophismes and cavils, with which at this time both the Swenckfieldians, ard Ubiquitaries are wont to glose and blanch that their reall communicating of essentiall properties in natures, and their Eutychian deifying of Christs flesh, and to thrust the same upon the simpe for the true majesty of Christ himselfe. For thus they reason: The office and benefits of the Mediatour, his Redemption, intercession, purging from sins, quickning, 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 hum y, as well as the divinity, is also it selfe really omniscient, searcher of hearts, omnipotent, present in the substance of his body, at the same moment, in all places, doth of it selfe know all things, heare our complaints and prayers, give the holy Ghost, and work

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 God-head is Redemptresse, therefore also it suffered, and was dead.

Whatsoever things agree unto 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 follow, Because the God-head is Redemptresse, therefore also it suffered, and was dead.

Now, That those things which in the person and 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, may be showed at large: but now let these few suffice: §11. Such as is the union of the natures, such is the communicating of the properties. But the union of the natures was not made in the natures, or into one nature, but in the person, or in one person: Therefore the communicating of the properties was made in the person, not in the nature; that is, the union maketh the properties of both natures common, not to one nature, but to one person. For not one nature, but one person, hath truly, as two natures, so also double properties and operations, and those infinitely differing; created, and increate, finite, and infinite. Wherefore, as by union the manhood was not made the God-head or God; so neither is it immense, infinite, and omnipotent. But contrariwise, man is truly and really as God eternal, so omnipotent also, and every-where, and giver of the holy Ghost. The reason is, because not the manhood, but the man-Christ hath indeed in his substance the eternal and immense God-head. §22. That which is proper to one, cannot be common to moe; that is, cannot exist or be found together in other subjects also of divers natures. For, To be proper, and, To be common, are contradictory, and therefore in farthest repugnancy. §33. There cannot be made one omnipotency, and one omnipotent operation to be both natures, whereby as well the manhood, as the God-head, should be really omnipotent, and work divine things, but there must needs be also one essence of both, whereby the manhood also must be really God. For the omnipotency, which they will have one and the same to be communicated to the flesh, is the God-head it self. §44. If Christs humanity, in the office of the Mediator, doth it self really and effectually perform not only that which belongeth unto the flesh, but also those things which are proper unto the God-head, then either his God-head shall be idle, and do nothing in the work of our Redemption, or surely the flesh assumed shall do more, and more shall be due and yielded unto it, than unto the Word, which assumed and took it. §55.

Now, That those things which in the person and office of the Mediatour are, and abide proper unto one nature, neither are made, nor are by reason of the union, common to both natures, may be shewed at large: but now let these few suffice: