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,…

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⟩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 wherby the Swenkfieldians 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 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 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 selfe, 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 shew 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 reines: 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.

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⟩

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:

If the flesh, because it is said to be quickening, is sort also may it be said, that the God-head also, because it is Redemptresse, is subject to suffering, and did suffer. For, both quickening and redeeming are properties of the office, common to both natures; but not after one and the same manner. §66. The whole Majesty of the God-head is, that it is an essence existing, not of another, but of it self, and subsisting by it self, spiritual, or incorporeal, eternal, immense, unchangeable, of infinite power, wisdom, goodness, &c. That is, the whole Majesty compriseth all the perfections and operations proper unto the God-head. But omnipotency is the whole Majesty of the God-head, according to the supposition of the Ubiquitaries: For so Schmideline writeth in the 142. conclusion of his disputation of the Lords Supper, and of the communicating of the properties, had at ⟨p. 288⟩Tubing, in the year 1582. In the word omnipotency I comprise the whole Majesty of the God-head. And in his 143. conclusion, Omnipotency is the very essence it self of the God-head, &c. Therefore, If Gods omnipotency be really communicated to Christs humanity, so that this also is, by reason of the omnipotency communicated unto it, really omnipotent; of necessity then, by reason of the same omnipotency really communicated, Christs humanity shall be indeed an essence subsisting of it self, and by it self, incorporeal, eternal immense, Creatress of all things: that is, God himself, blessed for ever, and so by consequent, the divine person. For an essence intelligent, subsisting by it self, and which also is God, must needs be the person. And these are the fruits of real communicating of properties in natures.

If the flesh, because it is said to be quickning, is sort also may it be said, that the God-head also, because it is Redemptresse, is subject to suffering, and did suffer. For, both quickning and redeeming are properties of the office, common to both natures; but not after one and the same manner. §66. The whole Majesty of the God-head is, that it is an essence existing, not of another, but of it selfe, and subsisting by it selfe, spirituall, or incorporeall, eternall, immense, unchangeable, of infinite power, wisdome, goodnesse, &c. That is, the whole Majesty compriseth all the perfections and operations proper unto the God-head. But omnipotency is the whole Majesty of the God-head, according to the supposition of the Ubiquitaries: For so Schmideline writeth in the 142. conclusion of his disputation of the Lords Supper, and of the communicating of the properties, had at

The participation of the God-head, exaltation and majesty of the flesh, and such like, is not a real communicating of the essential properties of the God head made into the humane nature, or an omnipresence, omniscience, omnipotency; that is, a God-head of the manhood. (For such a communicating should not perfect, but destroy the manhood. and convert it into the God-head, and dissolve the personal union of distinct natures) but it is, 1. The very union of the humanity with the Word, in such sort, as it, being created and finite, doth, together with all the essential properties thereof, subsist, not in a created person of the same humane nature, but in the increate, and eternal person of God the Word: by reason of which union, God the Word (but not the God-head) is, and is called truly man: and contrary, man (but not the manhood) is, and is called truly eternal God. No dignity and eminency can be imagined greater than this, neither doth it agree to any, but to the flesh of Christ only. 2. It is the excellency of gifts. For, these Christs humanity received without measure; that is, all whatsoever, and most great, and most perfect, that may fall into a created and finite nature. 3. The office of the Mediator: to the performing whereof, the united, but yet distinct, properties and operations of both natures do necessarily concur. 4. The honour and worship, which, by reason of the Mediatorship, agreeth, and is given to whole Christ according to both natures, keeping still, as was before said, the difference of properties and operations in natures.

The participation of the God-head, exaltation and majesty of the flesh, and such like, is not a reall communicating of the essentiall properties of the God head made into the humane nature, or an omnipresence, omniscience, omnipotency; that is, a God-head of the manhood. (For such a communicating should not perfect, but destroy the manhood. and convert it into the God-head, and dissolve the personall union of distinct natures) but it is, 1. The very union of the humanity with the Word, in such sort, as it, being created and finite, doth, together with all the essentiall properties thereof, subsist, not in a created person of the same humane nature, but in the increate, and eternall person of God the Word: by reason of which union, God the Word (but not the God-head) is, and is called truly man: and contrary, man (but not the manhood) is, and is called truly eternall God. No dignity and eminency can be imagined greater than this, neither doth it agree to any, but to the flesh of Christ only. 2. It is the excellency of gifts. For, these Christs humanity received without measure; that is, all whatsoever, and most great, and most perfect, that may fall into a created and finite nature. 3. The office of the Mediatour: to the performing whereof, the united, but yet distinct, properties and operations of both natures doe necessarily concur. 4. The honour and worship, which, by reason of the Mediatourship, agreeth, and is given to whole Christ according to both natures, keeping still, as was before said, the difference of properties and operations in natures.

Now, whatsoever testimonies some bring either out of the Scriptures, or out of the Fathers which were sound in faith, thereby to prove that their Eutychian transmutation, and a third kind of communicating forged by themselves; that is, exequation or equalling of natures; all those testimonies indeed belong either to the grace of union of the natures, which is signified by the communicating of properties; or, to the grace of Christs headship, which compriseth the office and honour of the Mediator, which are affirmed of whole Christ by way of communicating: or to the habitual grace; that is, the created gifts, which Christ received without measure, which are properly affirmed of the flesh or humanity. These gifts, which are also called graces, are not properly effects of the personal union, as are the attributes or properties of the natures and office: 1. Because they are communicated to the manhood, as well of the Father and the holy Ghost, as of the Word or Son. For he is said to have received of the Father, the spirit without measure; that is, abundantly: likewise, to be anointed with the holy Ghost. And, if the gifts were effects of the union, it would follow of necessity, that the flesh was united, not to the Son only, but to the Father also, and the holy Ghost. 2. The union of the flesh with the Word was from the very moment of the conception always most perfect. But the consummation and perfection of gifts was not until the accomplished time of his resurrection and ascension. For he was indeed humble, weak, and contemned: he was indeed ignorant of some things: he did indeed increase in wisdom, stature, and in favour, not with men only, but also with God himself. 3. The flesh, when it was in the state of humility, had not immortality, or a nature not subject to sufferings, or the like; and yet remained it always united with the Word. Wherefore the habitual gifts or graces of the humanity, for which it is also in it self really wise, mighty, just, holy, follow not the personal union in respect of dependency, as the effect followeth, and dependeth of his cause: but only in respect of order: Because, indeed, the humane nature was first to subsist and be, before it were enriched with gifts: and it subsisted united to the Word in the ⟨p. 289⟩very first moment of the conception.

Now, whatsoever testimonies some bring either out of the Scriptures, or out of the Fathers which were sound in faith, thereby to prove that their Eutychian transmutation, and a third kind of communicating forged by themselves; that is, exequation or equalling of natures; all those testimonies indeed belong either to the grace of union of the natures, which is signified by the communicating of properties; or, to the grace of Christs headship, which compriseth the office and honour of the Mediatour, which are affirmed of whole Christ by way of communicating: or to the habituall grace; that is, the created gifts, which Christ received without measure, which are properly affirmed of the flesh or humanity. These gifts, which are also called graces, are not properly effects of the personall union, as are the attributes or properties of the natures and office: 1. Because they are communicated to the manhood, as well of the Father and the holy Ghost, as of the Word or Son. For he is said to have received of the Father, the spirit without measure; that is, abundantly: likewise, to be annointed with the holy Ghost. And, if the gifts were effects of the union, it would follow of necessity, that the flesh was united, not to the Son onely, but to the Father also, and the holy Ghost. 2. The union of the flesh with the Word was from the very moment of the conception alwayes most perfect. But the consummation and perfection of gifts was not untill the accomplished time of his resurrection and ascension. For he was indeed humble, weake, and contemned: he was indeed ignorant of some things: he did indeed increase in wisdome, stature, and in favour, not with men onely, but also with God himselfe. 3. The flesh, when it was in the state of humility, had not immortality, or a nature not subject to sufferings, or the like; and yet remained it alwayes united with the Word. Wherefore the habituall gifts or graces of the humanity, for which it is also in it selfe really wise, mighty, just, holy, follow not the personall union in respect of dependency, as the effect followeth, and dependeth of his cause: but only in respect of order: Because, indeed, the humane nature was first to subsist and be, before it were inriched with gifts: and it subsisted united to the Word in the

But after what manner the humanity is united unto the Son of God, hath been said before. For by the special and miraculous working of the holy Ghost, in the womb of the Virgin, of her blood was the flesh of Christ formed, sanctified, and united according to subsistence, or personally unto the Word.

But after what manner the humanity is united unto the Sonne of God, hath been said before. For by the speciall and miraculous working of the holy Ghost, in the womb of the Virgin, of her bloud was the flesh of Christ formed, sanctified, and united according to subsistence, or personally unto the Word.