saue euen one from euerlasting death than to make all men by one sin guiltie of euerlasting death For be it that Christ should saue euen but one man 1. It was necessarie that hee shoulde paie in a finit time a punishment in greatnesse and valewe infinit not only for that one sinne of Adam but for other infinite sinnes which followed it of which euery one also deserue infinit punishment 2. It was required also that he should purge and take away not onlie that originall birth-sinne but also infinite others 3. and should restore in vs a perfect conformitie with god Wherefore the grace of Christ in sauing euen one man doth in infinit manner exceed the sinne of Adam Againe that al are not saued by Christ the cause lieth not in the force and excellency of his satisfaction or in the merit of Christ for this in it selfe is a sufficient and ful worthie ransome for the expiating of al the sinnes of al men but the fault rather is in men who do not as much as applie vnto themselues by a true faith Christs merit as they doe apply vnto themselues the sinne of Adam both by beeing borne in it and consenting vnto it and in fostering it For the grace of God is not narrower or of a straiter compasse than sinne in respect of the sufficiencie of Christes satisfaction but in respect of the sufficiency of the application thereof which is required of men For God will not so shewe his mercie as that he will not also exercise his iustice Now the reason why God doth impute for perfect righteousnesse the merit of Christ to beleeuers onely and restoreth saluation vnto them is for that in them alone he obtaineth the end both of his creation also of his deliuerie iustification euen his praise and glorie For they only agnise this benefit of GOD and yeeld thanks vnto him for it the rest despise it OF FAITH HAVING declared the Doctrine concerning the Mediatour which is the gospell it remaineth that we speake of the meane whereby wee are made partakers of the Mediatour that is of faith without which also the preaching of the Gospell profiteth and auaileth nothing The principal questions concerning Faith are seuen 1 What faith is in generall 2 How many kindes of faith there are 3 How those kindes differ 4 How faith and hope differ and agree 5 What are the causes of faith 6 What the effects 7 To whom it is giuen 1 WHAT FAITH IS FAith in generall is a knowledge of certaine propositions a firme assent caused by the authoritie of a true witnesse who is not thought to deceiue whether it be God or Angell or Man or Experience or it is to assent firmelie to a thing knowen for the asseueration sake word of true witnesses This faith reacheth to thinges both diuine and humane Wherefore wee must giue a more restrained faith which may agree to diuine thinges which notwithstanding must bee also generall Theologicall faith therefore is a certaine knowledge firmely yeelding assent to all thinges The definition of Theological faith in general which are deliuered in the sacred Scriptures of God his will and woorkes and of sinne euen because God himselfe dooth affirme it or it is to yeeld assent to euerie word of God deliuered to the Church either in the Lawe or in the Gospell for that it is the asseueration or auouching of God himself Oftentimes it is taken for the very doctrine of the Church or those thinges whereby wee are out of Gods woorde enfourmed and instructed vnto faith or assent and beleefe Furthermore albeit there be also other certain notices whereunto we firmely giue assent as vnderstanding or apprehension of principles Science Sapience Art How faith differeth from all other kindes of knowledge Prudence for the assent comming vnto the notice doth confirme and perfect it so that what knowledge of a thing is had without assent it is imperfect and vnprofitable yet none of these are that faith especially the Theologicall such as a little before it is described For to those notices or apprehensions we doe assent either because they are naturally engraffed in our mindes or for that they bring demonstrance or some other true and certaine proofes But the Theologicall assent or faith is not neither ariseth it out of the instinct of nature neither out of sense or experience neither out of demonstrations or reasons borrowed from Philosophie but commeth and dependeth of a peculiar and supernaturall reuelation or diuine Testimonie That therefore which is added in the former description for the asseueration of God himselfe distinguisheth Theological faith from al other knowledges euen the most certaine And this generall definition of Theologicall faith is necessarie that wee may not thinke that out of Philosophie or such principles as are naturally knowen to all are to bee drawen reasons or argumentes sound and sufficient to confirme the articles of our faith but may know that the woord of God and those good and necessarie consequences and arguments which are framed out of it are a supernaturall light and more certaine then all though most exact and exquisite demonstrances either natural or Mathematicall of Philosophers 2 What are the kinds of faith 1 Historical 2 Temporary 3 Working miracles 4 Iustifieng What historical faith is THe difference of these kindes one from the other appeareth out of their definitions Historicall faith is to know and think al those thinges to bee true which are manifested from aboue either by voice or by visions or by any other manner of reuelation and are taught in the bookes of the Prophetes and Apostles and thus to be persuaded of them for the asseueration and testimonie of god himselfe It is called historicall because it is a bare knowledge of such thinges as God saith hee dooth or hath done or hereafter wil doe Of this faith these Testimonies of holy Scripture make mention Iames 2.19 The Diuels beleeue and tremble For the Diuel knoweth exactly both what things are written in the woorde and also what are not written Because he is a spirit witty quick and learned hee is present and seeth whatsoeuer things are doone in the church also through long experience hath known doth know the doctrin of the church to be true c. 1. Cor. 13.2 If I haue al faith so that I moue moūtains c. Which saying may be constred of al the sorts of faith Iustifing faith only excepted Act. 13. Simon Magus is said to haue beleeued to wit that the doctrine was true which the Apostles did propound Historical faith good in it selfe but made ill by them who can not applie it vnto themselues Wherefore historicall faith may be without iustifieng faith although iustifieng faith is not without it for the historical is a part of the iustifieng therefore this is good and profitable and necessarie in it selfe but is made in Diuels and men sinne by an accident for that they apply not
the holie ghost proceeding from the Father and the Sonne Euen as it hath bin manifested from aboue certain worde thereof beeing deliuered by the Prophets Christ and the Apostles and by diuine testimonies tâ—at the eternall Father together with the Sonne and the holy ghost hath created heauen and earth and all creatures and worketh all good things in all that in mankind he hath chosen vnto himselfe and gathered a Church by and for the Sonne that by his Church this one and true Deitie may be according to the word deliuered from aboue acknowledged celebrated and adored in this life and in the life to come lastly that he is the iudge of the iust and vniust The description of God according to philosophie Philosophically he is described on this wise God is an eternall minde or intelligence sufficient in himselfe to all felicitie most good and the cause of good in nature So is hee defined by Plato in his book of Definitions likewise in his Timaeus And by Aristotle Lib. 12. Metaph. Cap. 7. and Lib. de Mundo c. The Theological description of god In what the former descriptions differ which the church deliuereth differeth from this Philosophical description because that is pefecter than this 1 In the number of parts whereof it addeth manie by nature vnknown vnto men as of the Trinity of the RedeÌ„ption of man c. 2. In the vnderstanding declaration of those parts which are common to both for the Theological description declareth them more certainlie and fullie 3. In the effect or fruite By Philosophie or the light of nature men are not able to bee brought to the true knowledge of God both because it is maimed and false by mens corruption as also because it doth not stirre vp in vs Godlines that is the loue and feare of God seeing it teacheth not those things whereby this is effectuated and brought to passe An explication of the description of God deliuered by the Church GOD is an essence That is a thing which 1. hath his being from none but from himselfe 2. is preserued or sustained of none but subsisteth by himselfe 3. is necessarilie 4. is the only cause vnto all other things of their being Wherfore he is called Iehoua as if you would saie beeing by himselfe and causing other things to be to wit according to his nature and promises Spirituall 1. Because hee is incorporeal as being infinite and indiuisible most excellent 2. Insensible For first experience teacheth this Secondly God is without sensible qualities which are the obiects of the senses and Thirdly hee is immense The eies perceiue onely thinges finite and which are within a certain compasse 3. He is spirituall because both himselfe liueth and is the author of all life both corporall and spirituall Obiection Against this opinion manie places of scripture haue beene heretofore by some alleadged How God and Angels appeared vnto men in which it is written that God and Angels did appeare and were seen thereby to proue that their nature is corporeal and visible But we are to know that not the very substances of God and Angels but created shapes and bodies were beheld of men made carried and moued by the will and vertue of God or Angels that by them they might make knowen their presence and vse their ministerie and seruice in instructing men of those thinges which seemed good vnto them And these were sometimes by imagination represented to the interiour senses of men which also somewhere may somewhere cannot be gathered out of the circumstances of the histories As the Angels appearing to Abraham Lot were inuested with true bodies as which might bee toucht and handled Whether Micha before Achab saw with the eies of his bodie or of his mind the Lord and his Angels is a matter of doubt But that those visible shapes were not the very substaunce of God is hereby manifest for that the scripture with great consent teacheth that God is seene of no man neither can be seene and incomprehensible and vnchangeable But those visible shapes were not alwaies the same How God is saied to be seene face to face 2 Obiection To these they adde that which is saide that God was seene of Iacob face to face Gen. 32. And of Moses Exod. 33. and Deut 34. And of all the people Deut. 5. And that all of vs shall see God face to face in the life to come 1. Cor. 13. By which metaphor or borrowed speeche is signified a cleare and conspicuous manifestation and knowledge of God which is perceiued not with the eies of the bodie but of the minde either by meanes as by the word by his woorkes and outwarde tokens and such as runne into the the senses whence the minde may gather somewhat of God Or without meanes by inwarde reuelation And albeit in the life to come shall bee a farre more bright knowledge of god than nowe yet to knowe god most perfectly is proper to god onely as it is saide Iohn 6.46 Not that any man hath seene the father saue hee which is of God hee hath seene the father So farre is it that the inuisible infinite and euerlasting Deitie may euer be conceaued by bodilie eies whose nature is not to perceiue any obiectes but such as are finite and limited How the partes of mans bodie are attributed vnto God 3 Obiection They haue alleaged also those sayinges wherein the parts of mans bodie are attributed to God But these also are not properly but by a Metaphor spoken of god whereby is signified to vs a power in god working after an incomprehensible manner his workes a certaine shadowe whereof are those actions which men doe by the ministerie and helpe of their bodily partes as the eies and eares signifie the wisedome of god whereby hee vnderstandeth all thinges the mouth the publishing of his worde the face the declaration tokens and feeling of his diuine goodnesse grace or seueritie anger The hart his loue the hands and armes his power the feete his presence 4 Obiection They haue affirmed also The image of God in man doeth not argue a bodily shape in God because man was made according to the image of god that therefore god hath a humane shape not marking that the image of god consisteth not in the shape and figure of the bodie but in the mind integritie of nature in wisedome righteousnes and true holines Eph. 4. As for Tertullian whereas he reasoneth that god is a bodie that he speaketh vnproperly therein and abuseth the word bodie in steed of substance not only Austine witnesseth in his Epistle to Quoduultdeus but this is also an argumeÌ„t proofe thereof because he termeth also the soules and Angels oftentimes bodies Wherefore let vs know that therefore wee are taught the nature of god to bee spirituall Why wee must knowe God to bee spirituall that wee may not conceiue of god anie thing which is grosse terrene carnall
and vnworthie his diuine Maiestie neither shoulde deeme that hee can bee perceiued by our bodilie senses or in thought imagined but shoulde consider his nature by his worde and woorkes that wee shoulde not dare to represent him by any bodilie shape and in a worde that wee shoulde remember that hee is to bee worshipped not with the gestures or other thinges of the bodie but with the minde and spirituall motion of the heart Lastly Seeing hee alone inspireth into vs temporall and euerlasting life wee shoulde acknowledge the gift of both to come from him Out of this fountaine onely wee should seeke it and indeuour to referre it wholy to his glorie Intelligent 1. Why God is saied to bee intilligent and against whom wee are to holde it Because hee is the cause both of the minde of man and of the notions shining in it and also of that order which it in the nature of thinges and common weales 2. Because all intelligence or vnderstanding of the creature commeth from him both in respect of the facultie as also in respect of the operation For neither can the efficient and preseruing cause of intelligent natures and of the vnderstanding it selfe and order in nature bee but intelligent and vnderstanding And therefore the holy Scripture also reasoneth on this wise Psalme 94.9 He that planted the eare shall hee not heare or hee that made the eie shall he not see Nowe this wee are to holde first against those who setting nature in the place of God imagine the world and the varietie and order of thinges in it to arise from the matter and the inclination thereof to this forme when as notwithstanding these thinges coulde not haue their beeing from a cause not intelligent Wee are to holde it also thereby to acknowledge not onely true knowledge it selfe but also all abilitie of vnderstanding and the sagacitie and perceueraunce of the senses and minde to be the gift of God Eternall That such an eternitie which can haue neither beginning nor any end of beeing agreeth to God alone both nature sheweth The eternitie of god without beginning or end for so much as hee is the first cause of all things and of infinite perfection power and the scripture also recounteth as Psal 90.2 Before the mountains were brought forth or euer the earth and world were made thou art God from euerlasting and world without end But we are to obserue that not therefore onely the eternitie of God is so often inculcated in the scriptures that in regard hereof hee may bee discerned from thinges created but also because hee will impart eternitie vnto vs that is hee hath purposed and promised that he will giue vs of his eternall goodnes and prouidence eternal blessings and will haue continuall care of vs through al eternitie and wil haue a kingdome in Angels men whereof shal be no end Therefore are wee giuen to vnderstand that God is eternal to vs God eternal vnto vs. that we may oppose the certain hope of eternall blessednes grounded vpon his eternitie against the shortnes of mortall life and against the frailtie of mans condition For seeing hee is eternal he can and seeing hee promiseth he will for euer preserue vs with his protection Psal 48.13 For this God is our GOD for euer and euer And Psalm 111.9 Hee hath commaunded his Couenant for euer Wherefore being vphelde by this consolation let vs neither refuse to suffer the short miserie of this life neither preferre the short felicitie thereof before eternal blessings and seeing God wil be not only bountifull towards the godly but iudge also of the vngodlie eternally let the cogitation of the eternal wrath of god keep and hold vs in the feare of god that we may not desire to buie the fading shewe of whatsoeuer good with eternal miserie That god is other from all his creatures we must hold first against Philosophers God other and diuerse from all creatures who wil haue the world or nature it selfe to bee god that is either a generall matter or a power or a minde and intelligence or some forme to be infused mingled tied to the bodies of the world them to informe quicken sustein and moue as the soule susteineth and moueth mans bodie Which Virgil calleth the spirit of the world others the soule of the world Secondly against those who imagine the creatures either all as Seruetus or some according to the doctrine of the Manichees to spring from the verie essēce or nature of god deriuing it selfe as they speake into others by propagation Thirdly that al prophane vnworthie idolatrous cogitation of god whereby god may be made like to anie creature may be excluded For that the essence of god is far other than the essēce of al the creatures both nature the word of god sheweth whē as it teacheth that god is wise Creator of the world now the world hath manie parts vnreasonable and it self cannot be Creator to it selfe it sheweth also that things are not deriued out of the substance of god that beeing vnchangeable and indiuisible And lastly that the Deitie is most vnlike different from all things created because there can neither be nor be imagined anie similitude of a finite nature and an infinite First therefore whereas the scripture saith How all thinges are saide to bee of God that al things are of god Rom. 11.1 Cor. 8. it doth not mean that al things are god or the essence of god or propagated from it For al other things are of god not as begotten of him or proceeding from him as the word and eternal spirite of god but as created that is made of nothing Rom. 4.17 Who calleth those things that are not as if they were Secondly when as the soule of man is called celestiall and diuine Likewise when it is said we are the generation of god Act. 17.29 This is not meant of the cōmunicating of the diuine substance as if the soul were deriued from the essence of god but of the similitude of properties of the creation The soule therefore is said to bee celestiall and diuine that is adorned with celestiall diuine powers gifts which although they be a certain shadowe of the diuine nature yet are they created qualities Thirdly whereas the elect and saints are said to bee of god to bee borne of god and his spirite and the sonnes of god and spirituall Iohn 1.13 8.47 3.6 Neither is this vnderstood of the propagation of the essence but of the similitude of the properties or of the image of God to the which they are refashioned by Gods spirite And fourthly when Paul also saith 1. Cor. 6.17 That he which is ioined vnto the Lord is one spirit and Peter 2. Pet. 1.4 That we are made partakers of the diuine nature we are taught both that the spirite of God dwelleth in vs by grace and is ioined vnto vs as also that there is begun
all profite one another more than God woorketh by them as the instrumentes of his goodnesse but neither they themselues which are as it were cundites can haue the least good in themselues but what they haue drawen from God alone as the onely fountaine and well-spring of goodnesse and felicity Now he alone is sufficient for al and bestoweth al thinges because there must needes bee some one first cause in nature of all good thinges and hee hath all thinges in his power because except he hadde them hee could not giue them others And except hee had them of himselfe he could not be the first head and fountain of al good things 1 Obiection Prouerb 16. How God is said to haue made al things for himselfe He is said to haue made al things for himselfe Aunswere Not for the aiding or encreasing of himselfe as if hee needed any thing but rather for to communicate and shewe himselfe vnto his creatures hee made thē because this is the nature of that which is good not onely to preserue it selfe but also to communicate it selfe to others 2. It is obiected that hee vseth the creatures in accomplishing his workes But this hee dooth not as constrained thereto by any necessity or impotency but of his most free will and goodnesse to shew that he is able both waies both without them with them to do whatsoeuer he wil that he is Lord of all thinges both by right and by his power and can vse al thinges at his pleasure and that he also dooth worthy his creatures this great and free honour as to make them the instrumentes of his bountifulnesse fellowes and disposers as Saint Paul speaketh 1. Cor. 4. of his diuine works 3. Furdermore that we are willed to performe exhibit and offer obedience worship honour sacrifices to God and to giue him that which is his therby is taught not what good commeth more to god but what good ought to be in vs. For as disobedience and despite against god maketh not God but the creature more miserable so obedience towardes God which is a conformity and agreement with Gods Law and minde is the good and blessednesse not of God but of the reasonable creature And this is saide to bee giuen or taken from God not that God needeth it or is profited thereby but because men ought by order of iustice to perfourme and yeeld it vnto God As Psalm 50.9 I will take no bullocke out of thy house nor he-goates out of thy foldes And Luke 17.10 When yee haue doone all those thinges which are commaunded you saie wee are vnprofitable seruantes The glorie which wee giue vnto God is auaileable for our happines but neither doeth nor can make God more happie And if any man reply That glorie neuerthelesse tendeth to his happinesse and perfection vnto whom it is giuen we must know that the glory of god signifieth sometimes the foundation of glory to wit the attributes or virtues which are in god himselfe and his diuine worke and the beholding and approbation of them in god And in this sense can no man giue him glory nether can it bee diminished or augmented but it was and remayneth the same in him for euer according as it is saide Iohn 17.5 Glorifie mee O Father with the glorie which I hadde with thee before the woorlde was Sometimes it signifieth the agnizing and magnifieng of the goodnesse and woorckes of God which is not in GOD but in creatures endewed with reason and therefore may be made lesser or greater and beeing amplified or diminished it encreaseth or diminisheth the goodnesse happinesse and perfection not of GOD but of the creature But if anie man will further reply that this verie worshippe and obedience profiteth him vnto whome it is doone to graunt this concerning the Creatures as who may bee furthered and enriched by the mutuall dueties of each other yet will it by no meanes agree to GOD seeing no man can help or harme him and the true agnising and magnifyeng of GOD as also the whole conformity and agreement with him is not his happines and perfection but the creatures Our obedience though due to God yet bringeth no encrease to him 4 Obiection To whome is giuen that which is due vnto him to him something commeth thereby more than hee hadde before Vnto GOD is yeelded our obedience and woorshippe which is due vnto him Therefore somewhat commeth to him from vs. Aunswere The Maior is true of that which is due of need or want or which hee needeth and is furthered thereby to whom it is giuen But our obedience is no such due but that which GOD by order of his iustice requireth of vs and that not for his but our perfection and felicity Gods reioicing in our obedience and saluation is the cause thereof but not our obedience and saluation the cause of his reioicing Lastly if anie man vrge that he who reioiceth doth receiue some good of those thinges wherein hee reioiceth and therefore some fruite certainly to redound vnto God out of our obedience and saluation seeing hee pronounceth that hee roioiceth therein wee graunt verily that in men reioicing and the like affections are stirred vp by outwarde obiectes But wee must not deeme that our vertues are the cause of that reioicing which is in God For therefore is a thing thought right and honest because it is agreeing to the wil and nature of God and because God from euerlasting is delighted with his owne goodnesse and vprightnesse and with thinges agreeing therewith therefore dooth hee create and woorcke such in men and that euerlasting approbation or liking which was the cause why GOD created good things is the cause also why hee now cherisheth and preserueth them being created Wherefore the euerlasting reioicing in God for our obedience and saluation is the efficient cause of our obedience and saluation but not contrariwise our obedience the efficient cause of that reioicing in God as it commeth to passe in men who are affected by outwarde obiectes Or thus God reioiceth at our good as beeing an obiect but not a cause because obiects are not the cause but effects of gods approbation and reioicing Moreouer when GOD pronounceth himselfe to be vnchaungeable hee sheweth that hee will bee alwaies such What is ment by Gods vnchangeablenes as hee hath beene from all eternity so that first neither his essence and whatsoeuer is proper thereto can bee augmented or diminished neither secondly his nature and will bee chaunged neither lastly himselfe hath neede to transport himselfe from place to place This doe Philosophers induced thereto by reasons confesse For first whatsoeuer is chaunged that must needes haue either some outwarde cause or some originall or beginning in it selfe of moouing and chaunging or both But GOD cannot bee mooued or chaunged by anie thing which is without him for so himselfe should not be the the first moouer and maker of all that is good in nature Neither can he
of the flesh subsist in two perfect natures diuine and humane suffering no commixtion confusion or mutation that is The person of the Mediatour is saide to bee constituted of two natures diuine and humane as it were of partes because those two are necessarilie required and doe concurre to the absoluing and accomplishing of the woorke of our redemption In this sense therefore both by auncient and latter Diuines and also by Schoolemen are vsed well and without daunger these Phrases and speeches Christs person is compounded The two nature are as it were the partes of Christ The person of Christ is consisteth is constituted is made of or in the two natures of God and man the two natures concurre come together into one person and subsistence they make one hypostasis or subsistence Both natures belong and concur to the substance of one Christ Both are of the substance of Christ the humanitie with the Worde or contrarie the diuine person or subsistence with the humane nature doth constitute or make the substance of one Christ Of the worde and the flesh assumpted as of substantial parts doth one Christ consist By these and the like phrases of speech vsed of this mysterie singular and surpassing all capacitie of mans wit the Orthodoxal that is men of a right and sound iudgement in pointes of faith will signifie and some way expresse this onely that the two natures are so vnited and linked in that one person of Christ as that they exist wholy in the same person or subsistence which is perfect and whole proper vnto the word from euerlasting by nature and is whole made in time the person of the humanitie also now assumpted and destitute of the proper personalitie thereof and this it is made by grace of vnion so that the diuine subsistence or person of the Word being in it selfe most simple and most perfect doth notwithstanding subsist truely and indiuiduallie in the two natures Wherefore seeing the thing it self is cleare agreed vpon among them who are of right iudgement and sound in faith wee are not odiously to iar about words especially since that concerning these supernatural thinges no wordes of humane speech can be found which way at all suffice for the expressing of them But as it is not well said the person took the person or the nature took the person So these speeches are true agreeable to faith The person tooke the nature Likewise the Nature tooke the Nature For the diuine Nature is not here considered absolutely or essentially but in the person of the word or personallie 2 Obiection That which subsisteth not by it self is more vnperfect than that which subsisteth by it selfe Christes Humanitie doth not subsist by it selfe and ours doth subsist by it selfe therefore Christs humanitie is more vnperfect than ours Aunswere First if that which subsisteth by it selfe be opposed to an accident which existeth by being in another this part of the Minor Proposition is false that Christs humanity doth not subsist by it selfe because that also is a substance But in this disputation Subsisting by it selfe is opposed to that which is indeede substance but yet dependeth of another and consisteth in another So we say that mankinde and the vniuersall or generall kindes of all thinges doe not subsist in themselues but in their singulars as the common nature of all men consisteth not by it selfe but in particular men Wherefore for further aunswere wee say that the Maior proposition beeing simplie and generallie taken is false For the soule of man beeing loosed from the bodie dooth subsist by it selfe the same while it remaineth in the bodie consisteth not by it selfe but vnited with the bodie Neither yet is it therefore to bee thought more vnperfect when this rather dooth most make to the perfection thereof For it is created of GOD to this purpose that it shoulde together with the bodie constistute and absolue the Essence of man and shoulde bee a part thereof So the soule and bodie of CHRIST were created to that ende as to bee the proper soule and bodie of the sonne of GOD and to depende personallie of him That therefore CHRISTS humanitie hath his subsistence not in a created person proper vnto it by nature but in the eternall hypostasis and person of the Worde it is so farre from bringing any imperfection thereunto for the subsistence or manner of subsisting doth not change the nature or essence of a thing that rather the greatest ornament glorie and eminencie commeth thereby vnto it and this is the chiefe and principall difference whereby it differeth and is discerned from all men and also from the blessed Angels 3 Obiection A dead and an euerliuing thing are not the same subsistent or person Christ was dead and yet euer-liuing Therefore hee is not one person Aunswere The Maior is either particular or beeing taken generallie it is false For one and the same subsistent truely and indiuidually subsisting in diuers natures euen as Christ is may bee saide dead and euerliuing as one and the same man is both mortall and immortall in respect of diuers natures whereof he is made and doth consist 3 What manner of Vnion this is of the two natures in Christ and how made THE Vnion of the flesh with the Worde was not made in the Essence or nature or in any essentiall property but in the person of the Word That this may be the better vnderstood we must obserue 1 What is to bee vnited in nature or into nature 2 What likewise to be vnited in person or into or vnto one person or according to subsistence 1. WHAT IS TO BE VNITED IN NATVRE FIRST Those thinges are saide to bee vnited in nature or Essence which as essentiall partes are coupled to the ful perfection or constitution of one nature or essence or kinde that is which make a perfect and whole essence or kinde and are one essence or substaunce So the soule and bodie are vnited to constitute or make the kinde or essence or nature of man that is are some one and perfect man Whatsoeuer thinges then are essentiall partes of a perfect thing they are saide to bee vnited in nature and vnto or into one nature Secondly those things also are saide to bee vnited in nature or essence which are one in nature essence or kinde or which are one essence or of one essence and nature or haue one common-essence or vnitie of nature or are ioined and agree in one essence So two men are saide to bee vnited in nature that is are one in kinde or of the same humane nature The three persons of the God-head are vnited in essence that is are one in Essence or are of one and the same diuine essence in number or haue the same Godhead in common So likewise To bee vnited in properties or perfections naturall or essentiall is to gette or haue the same or like equall properties essentiall Which is indeede nothing else than to bee made and bee one nature
the flesh taken or assumpted is truely vnited both to the person and to the nature of the Word For the person is not any seuerall thing or reallie differing from the essence but is the essence it selfe yet is it well saide that the flesh is vnited to the Word in person only and Likewise that the person onely of the Word is incarnate The reasons hereof are 1. Because not the Father nor the Holy Ghost were incarnate but the sonne onely 2. Because the first and neerest terme of this vnion is the person onely of the Word assuming and taking the flesh but not the Godhead For the person onely is proper vnto the Word the essence of the Godhead is common to him and the same with the Father and the Holy Ghost This is plainely taught by the 6. Toletan Councel Cap. 1. in these wordes The son onely tooke the humanitie in singularity of person not in vnitie of diuine nature that is in that which is proper vnto the son not which is common to the Trinitie And Rusticus in his dialog against the Acephalists Not god the Word by the diuine nature but the diuine nature by the persō of god the Word is said to be vnited to the flesh And a little after Wherefore both God the Woorde and his nature is incarnate hee by him selfe in that he is himselfe his nature not so but by the person God the Word then as touching himselfe is vnited to the flesh for he is made one person and one subsistence with the flesh but as touching his nature hee is conioyned rather than vnited because there remaine still two natures Wherefore either foule shamefull is the follie or notorious the malice and slaunder of certaine smatterers that of this verie orthodoxall and sound position not of the schoolmen onely but of Councels also and auncient Fathers The flesh is vnited to the Word in person onely or according to subsistence and this onely maketh the proper difference of personall vnion they inffer that by this meanes the diuine nature of the Woorde is drawen away from the personall vnion But let them againe and againe looke vnto it least by that their reall communicating of the essentiall properties of the Godhead which are the verie diuine essence common to the sonne with the Father and the holy Ghost which communication they will haue to bee the personall vnion which they define by it they ouerthrowe as well the eternall Godhead of Christ man as also the manhood it selfe and withall plainlie incarnate the whole Trinitie That then one and the same Christ is and is called truly and reallie the verie eternall God immense omnipotent creatour and true naturall man finite weake subiect to passions and sufferinges and a creature the onely cause is the vnitie of person subsisting in two natures perfect whole and reallie distinct diuine and humane For euerie indiuiduall and person is denominated or named of the natures or formes and their properties and operations cōcurring or subsisting in it Wherefore seeing in the same indiuiduall person of the Word doe truely subsist and belong to the substance of one Christ these two most diuers natures vnto one and the same Christ of which soeuer nature he be called do agree are affirmed of him all the attributes and properties both diuine and humane but after a diuerse manner For the attributes which agree to Christ in respect of the personall vnion are of two sorts some are attributes or properties of the natures others of his office The naturall attributes are those which are proper to ech nature whether the same bee essentiall belonging to the essence of the thing or which necessarily followe accompanie it without which the nature can not consist or accidentall which may bee away and wanting without the destruction of the nature The essentiall properties and perfections of the Godhead are to be eternall vncreate immense euerie where present not to be circumscribed in place omnipotent omniscient and the like which are the verie essence of the Godhead as also to create to giue the Holy Ghost to regenerate The essentiall attributes of the humanity are to haue a soule vnderstanding immortall and a body compounded of elements consisting of skinne bloud flesh bones veines and sinowes hauing a certaine and definite greatenesse figure proportion and collocation or localnes of partes and therefore to be circumscried in one place to be solid visible palpable and such like These Christ reteineth for euer because without these nothing can bee a humane nature The accidental properties of the humanitie are those infirmities which ensued vpon sinne which infirmities Christ together with the humane nature it selfe assumed and tooke without sinne For he tooke the forme of a seruant which by his resurrection and ascension hee laide down againe The attributes of his office are called those which agree not to one nature onely but to both together that is it agreeth to the whole person according to both natures as being the compound of both A rule to be obserued as touching the attributes or properties of both natures in Christ BOTH natures and their properties are truely and reallie affirmed of the person and of themselues interchangeably in concrete termes or voices yet so that the proper predicate which is proper vnto 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 person subsisting in two natures hath and reteineth for euer reallie the properties of both natures and also because one and the same person is signified by the concrete voices of both natures As therefore one the same man is liuing and corporeal according to diuerse natures and the corporeal is liuing by the soule onely and contrarilie the liuing is corporeall by the bodie onely For both soul and bodie are of the substance and essence of the same man So likewise one the same Christ is God eternal immense omnipotent according to the God-head onely is man the Virgines sonne created finite infirme and did suffer according to his humanity onely So likewise God is man borne of a Virgine annointed with the holy Ghost and suffered according to the flesh And man is God eternal creatour omnipotent giueth the holie Ghost not according to the humane nature but according to the diuine For the sense and meaning of these speaches is The person which is God creatour of thinges 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 bee vttered in abstract or in concrete voices cannot be affirmed of the other nature or forme truly and really The reason is Because the vnion 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 reallie exist neither can exist