obey the bishop presbitery next vnto thē These those superior bishops did call together all their whole clergie and did instruct them in knowledge and the diligent execution of their office But whereas it was the Lords will that his people should mutuallie loue among them selues and should mutually care one for another euen as farre and wide as might be possible for all christians are one bodie the holie fathers ordained that the bishops of each prouince for then all the romaine iurisdictions were distributed into prouinces should meet together with their presbiteries so often as the necessitie of the churches required but alwaies twise in the yeare and there they should enquire concerning Christs doctrine and discipline howe the same was administred and how it prospered in the churches that where they found anie default they might correct it that which they knew to be well they might confirme and set forward And that these Synods might also bee ordered aright and orderlie they would haue the Metropolitaine the bishops of euery mother cittie to be the chiefe directors to call them together and to guide thē For in each prouince the head citty wherin was the māsion or seat of the chiefe gouernor was called Metropolis or the mother cittie And therfore they inioyned vnto these Metro politaine bishops a certen care charge ouer al the churches throughout their prouince that if they should vnderstād of any thing taught or done amisse either of the ministers of the churches or of the cōmon sort that they should giue warning therof in time if by their admonitions they could not amēd the same thē for the correction therof they should call a Synode of bishops for it was not graunted vnto thē that they should execute any iudgement vpō their owne authority ouer churches which had bishops of their owne for the power of iudgmēt ouer both clergie laity was only in the hāds of the bishop elder of the same place And the bishops themselues were iudged by the Synods Therefore when there were any bishops to bee ordained for churches it was decreed that they should assemble at the same church withall if it might without hurte of the churches if not with some at the least two or three of the bishops of their owne prouince which if he were not alreadie elected should guide and gouerne in the election of the bishop and the election being done should examine it and inquire of the man elected most seuerelie and make due proofe of his whole life and of his skill and abllitie to performe the office and duetie of a bishopp And then at last should inuest him in his bishops function All which thinges were instituted and serued to this end that there might be as much know ledge and mutuall care betweene churches the ministers thereof as could be possible both for the remoouing expelling of all scandalls of doctrine and life and also to the earnestes and more effectuall maintaining prouoking encreasing of the edification of faith a life worthie of Christ our Lord. In so much as if any one did loyter or neglect their owne duetie the other bishops might be readie to help yea euen so farre forth as to the suspending of the obstinate and vtter casting them out of their bishops function Wee should consider what Saint Cyprian writeth to Stephan the romaine bishop concerning Martian bishop of Arelatensis who fell into the sect of Nouatian booke 2. Epist 13 and which he writt in his 3. epistle and first booke Of a certaine flock distributed vnto euerie one of the shepheards and which hee spake in the councell of Carthage as hee writt to Quirinus Nowe further when the world beganne to be full of churches that the Metropolitanes had also neede of their peculiar care for not all there beginning now to grow very many had other skil inough or watchfulnes inough for their place for euer and in all orders of mē there be few that doe excell the care of some prouinces was committed to certen bishops of the chiefe churches as to the bishop of Rome of Constantinople of Antioch and Alexandria and afterwards of Caesarea Cappadocia and certaine others as by reason of the great encrease of churches of the faithful necessitie did require But notwithstanding these primate bishops whom afterward they called Patriarches had no authoritie ouer the other bishops or churches more then as I said before the Metropolitaines had ouer the bishops and churches of their prouinces Euerie one did owe a speciall care and diligence to that portion of the churches that belonged to him it was his duetie also to admonish the bishops in time if any had offended or neglected his duetie and if admonition preuailed not then to add the authoritie of a counsell Among these the first place was giuen to him of Rome both for the reuerence of S. Peter and also for the maiestie of the cittie Which reason the fathers afterward following gaue the second place to him of Constantinople as being a second Rome and the bishop of the emperiall sea whereas Antioch before had obtained the second place among these patriarches But as the nature of man depraued by ambitiō did euer labour more that his rule might stretch farre then to gouerne well these patriarches by occasion of this generall care of the churches committed vnto them drewe vnto themselues first the ordaining of their neighbour bishops and by that ordaining they crept by little and little and at last confirmed a iurisdiction ouer such bishopps and their churches which mischiefe when it grew to bee verie great there beganne a grieuous contention for a vniuersall rule ouer all churches which the first that laboured to get vnto himselfe was one Iohn bishop of Constantinople vnder the emperour Mauricius concerning which cōtentiō there are extant many epistles among the epistles of S. Greg. booke 5.6.7.10 At length vnder Phocas hee of Rome obtained this title of vniuersall bishop which the bishops of that sea beganne more and more by degrees to abuse euen vntill by occasion first by diuision of the Empire vnder Charles the great afterwardes by dissentions of princes and nations whereby they tore and rent the power of the emperors of the West and other kinges they exalted themselues into that antichristian power which nowe they bragg of hauing oppressed the powers first of bishops and then of all kinges and emperors Thus therefore hath Sathan ouerthrowne the holesome obedience and gouernment of the clergie orders For the romaine Antichrist got to himselfe an immediate rule ouer all both clergie and laitie hath dissolued broken the care and charge of bishops such as were good bishops ouer those that were committed to their trust But seing it must needs be that all orders of clerks must haue their gouernors ouerseers therefore the power of bishops must be restored as also of Archdeacons and al others by what name soeuer they be called to whome
Christ and he shall raigne in the house of Iacob for euer and the Apostle that he is as the sonne ouer his owne house and this house we are that is the church and in another place that he is the head of the church Eph. 5.23 the same is the Sauiour of his bodie II. Christ ordereth his church partly by himselfe and partly by assistance of fellowe labourers But the gouernment wherewith Christ guideth his church we know to be two fold one wherein he of himselfe and by his holy spirit without any help or seruice of man Phil. 2.13 Eph. 1.23 raigneth inwardly in the hearts of beleeuers and worketh in them to will and to performe and is euen all in all and mooueth vnto that which is good defending vs from euill against Sathan the worlde and all our enemies The other wherein he so guideth the church as hee also vouchsafeth to vse the help and ministerie of others aswell Angells as men especially to the preseruation of the church As of Angells the Apostle speaketh Heb. 1.14 They are ministring spirits sent forth to minister for their sakes which shal bee heires of saluation 1. Cor. 3.5.9 and of men he saieth Wee are Gods ministers by whome yee haue beleeued For like as in a man the head of it selfe by vertue of the minde which liueth worketh chieflie therein doeth so rule the whole bodie that it also vseth the helpe of euerie member to the profite of the whole bodie so Christ the head of the church doth in like sort beare himselfe in the gouernment thereof not for his owne cause or that hee needeth our ministerie but doth it for our necessitie yea for our manifest commoditie and honour III. A difference betweene the ministerie of Angells and of men By the way wee acknowledge a difference betweene the ministerie of Angells and of men sith the Angells are not sent either to teach in the church or to administer Sacraments but to performe other dueties those for the most part inuisible neither come they ordinarily alwaies and to all but at such time and to such persons as God sendeth them but the ministerie of men is apparent and perpetuall and pertaineth to euerie one IV. Jt was most aduisedly done that Angells should not teach in the church but men And wee know it was most wisely and aduisedly done of God that Christ should teach in his church not by Angells but by men both because we can not more willingly suffer our selues to be informed familiarly of our equalles then to be taught of spirits of a farre diffring nature with an vnaquainted maiesty and also because we might more easily be deceiued of Satan falsly faining himselfe to bee sent of God and transforming himselfe to an Angel of light And those surely in our iudgement are two not the least causes why the sonne of God when he was to fulfill the office of a teacher in the church would bee made a man and our brother and familier and like vnto vs in all thinges sinne onely excepted whereto that same tendeth Heb. 4.15 Heb. 2.12 Heb. 1.1 I vvill declare thy name to my brethren in the midst of the congregation will I praise thee and that same In these last daies he hath spoken vnto vs by his sonne namely being nowe made man and liuing familiarlie in the church V. There be two kinds of men especially whose ministery Christ vseth to the gouernment and preseruation of the church And although there be not one member in this whole great body of the church but Christ vseth the same to some profite of the other mēbers 1. Cor. 12.7 and so of the whole bodie as Paule teacheth yet wee acknowledge two principall kindes of men whose help and seruice he is wont to vse for the gouernment and preseruation of the church namely first teachers and others to administer the word sacraments other ecclesiasticall dueties then godly princes and magistrats whose ministeries or offices we confound not but acknowledge them to be distinct and verie diuerse among which differences this also is not the least that the ministerie of teachers is alwaies verie necessarie to the church but of politicke magistrates not so sith the former the church cannot bee without but the other it often hath wanted and may want them VI. About what matters especially the ecclesiasticall ministerie is imployed But as the summe of christian pietie consisteth in three things in faith in Christ in continual repentance that is in the mortification of our flesh and of our sinnes and quickening of the spirite and lastlie in charitie towards our neighbour so also wee acknowledge three principall parts of the ecclesiasticall ministerie First to teach and to preach the worde of the gospell and also to administer the sacraments and offer vpp the publike sacrifice of praise to God through Iesus Christ Secondly to declared by the Apostles and lastly to do all such things which though they be not expressed in the scriptures yet doe belong to order and to decencie and do make for edification and not for destruction according to the generall rule giuen by the Apostle 1. Cor. 14.40 that all things ought to be done in the church in order decently and to edification Neither thinke wee that any authoritie is giuen vnto ministers beyonde the boundes of the word of God or to any other ende then for edification therefore we denie that one Bishop or all Bishops together haue authoritie to appoint any thing against the scriptures to adde or detract any thing or chaunge any thing in them to dispense with the commaundements of God to make new articles of faith to institute new sacraments to bring new rites into the church to prescribe any lawes which may binde consciences or may be thought equall to gods law to forbid any things which God hath graunted and left free or lastly to commaund any thing without the word of God as necessary to saluatiō sith not the whole church can haue or truely be said to haue this authoritie XXI The Bishops which are also princes their politicall authoritie is not denied By the way we disallow not but that bishops which are also princes besids their ecclesiasticall authoritie they haue also their politicall rites and secular powers euen as other princes haue the law of commaunding in secular causes the law of the sword some of them the law of choosing and confirming kinges and emperors and of directing and ordering other politicall matters and to constraine people that are their subiects to do them obedience and therefore we confesse that their politicall commandements which may be kept without breach of Gods law are to be obeyed by their subiects not onely for feare but also for conscience sake Rom. 13.5 For we know that all power is of God Rom. 13.1.2 and vvhosoeuer resisteth the power resisteth the ordinance of God and that kings are to be honoured 1. Pet. 2.17 and that we
The fourth that they should more diligently then the lay-men applie the reading and studie of the holie scriptures and those artes and tongues whereby the scriptures may the better bee vnderstood and likewise their prayers and holy contemplations The fift that they should also apply themselues with a more diligent care not one ly to the proper duetie commaunded vnto euerie one but also to all those thinges which may seeme to appertaine to edification of the whole church 39 Vppon the necessitie of the discipline is concluded the necessitie of Synodes These are the partes of the discipline without which wee see not how any congregation can be rightly ordered or preserued And how should this discipline haue any place there where the ministers doe neuer meet together to know what is amisse in the church or what is wāting to make a censure on mens deeds to iudge vpon doctrines if any new be spread to consult vppon all things which pertaine to the profite of the church we iudge therefore that meetings of ministers and ecclesiasticall Synodes are very necessary to a true wholesome administration and conseruation of churches Seing neither any ciuill state common wealth nor kingdome can stand without their senates counsailes parlaments as they call them and meetings Therefore wee would wōderfully well like that the auncient custome of the churches might bee restored that which was allowed by a newe decree of the emperour Iustinian namely that in euery prouince at the least twise in the yeare Sinods might be celebrated and that sometime also a generall councell might bee called of the most learned discreetest and wisest ministers of al prouinces and embassadours of princes which professe the gospell which if euer it might be in this our wofull miserable time wherein so many and such horrible heresies are euery where recalled out of hell it would as we thinke doe much good And wee pray vnto God the father with our whole heart through Iesus Christ our Lord that he wil stirr vp the godlie and valiant Constantines Valētinians Theodosiies who by their authoritie may call a councell in which themselues being present and moderating the Synode it might be deliberated friendly and brotherly out of the holy scriptures of godly agreemēt peace and saluation of all churches to the glorie of God and of the name of Christ and salnation of all the elect 40 Errors Wee therefore disallow all such thinges as are repugnant to this foresaid doctrine confirmed by the scriptures and chieflie these speciall pointes 1 That the church consisteth of men only and the Angells not to pertaine vnto the same 2 That the true church which is the bodie of Christ consisteth not onely of the elect but also of reprobate hypocrites that they are true members of the church 3 That the church doeth so consist of the elect and of true Saintes that in it should bee contained no hypocrites and that in the scriptures they should neuer bee comprehended vnder the churches name 4 That the church which was before Christes comming was not a true church but onely a tipe or figure of it which was to be gathered by Christ the Apostles 5 That the church hath two heades one inuisible and remaining in heauē namely Christ and another visible ruling vpon earth the byshop of Rome with whome whosoeuer doeth not agree in all matters pertaining to religion and obeyeth not him in all thinges he can not belong to the church nor be saued 6 To affirme vpon any particular church that it can not erre 7 So to binde the church to certaine places and persons as to say there onely with thē is the church 8 Not to acknowledge those for Christes churches which although they hold the grounds of faith yet in ceremonies or in some parte of doctrine doe not altogether iumpe with vs. 9 To make a separation from the churches vpon any error or for the ill life of some men 10 To stand in contention that where true doctrine true seruice and right administration of sacramēts is banished yet that therefore there remaineth the true Apostolicall church because there may be shewed a continued succession of bishops euen from the Apostles time and contrariewise that those are not true churches which although they keep fast the true doctrin right sacraments and pure discipline yet can not shewe a continuance and succession of bishops neuer broken 11 That the authoritie of any bishop in that he is a bishop is extended beyond those matters whereunto he is called of Christ 12 That the church hath authoritie to alter any thing in the scriptures or to dispense with the commaundements of God or to make new commaundements that may binde consciences 13 That it shoulde not be lawfull for ministers to marrie wiues or at least to marrie the second time 14 That ministers may not lawfully receiue stipends 15 That it is lawfull in churches to vse an vnknowne language though there bee no interpretation 16 That it is also lawfull to inuocate besides God and lesus Christ the holie men that are dead and to direct prayers and sacrifices of thanksgiuing vnto thē 17 That christians may not in the fasting time of lent and other certaine dayes eate any kindes of meate 18 That the church should do well in praying for dead mens soules that they might bee deliuered out of the fire of purgatorie CHAP. XXVI Of a magistrate SEing wee haue nowe spoken of the first kinde of men whose labour God vseth in the gouernance of the church namely ecclesiasticall ministers and their dueties and other matters belōging vnto them it remaineth that wee also brieflie declare what our faith is concerning the other kinde that is the ciuill magistrate For the Lord doeth also vse his ministerie especially if he bee a christian to the defence and preseruation of the church I. Euerie magistrate whether godly or vngodlie is of God and therefore no magistrate simply to be resisted Wee beleeue therefore that euerie magistrate aswell impious as godlie Rom. 13.1 1. Pet. 2.13 Rom. 13 7 is from the Lord God and is the minister of God for reuenge of euill doers and for the praise of well doers and therefore that he is to be feared to be honoured and his commaundements which may be done with a good conscience without breach of Gods law Rom. 13.5 to be obserued and that not onely for feare but also for conscience sake namely because the Lord so cōmaundeth Therefore in respect that he is gods minister Rom. 13.2 he is not to be resisted for who so resisteth it resisteth Gods ordinance and God himselfe II. A magistrate that commaundeth any thing against God must not be obeyed But yet if a magistrate commaund vs any thing against the will of him who sent and whose minister he professeth himselfe to bee we doubt not with the Apostles to denie obedience vnto him Act. 5.29 and to say wee ought to obey God more then man whenas
by teaching to execute this duetie euen when themselues were present And therefore this second and third parte of the holie mâ—nisterie name lie interpretation teaching the Bishops and Elders did administer by themselues yet if they knewe or found anie among the inferior orders and of the laye sort also that were fitt for that duetie they ioyned them as fellow-workers with themselues In the same manner also the Bishopps and Elders did execute the fourth part of the deliuerie of the doctrine which is out of the scriptures expounded to make exhortations to the dueties of piety and dehortations from sinne and from al things which might neuer so little hinder and stopp the course of a godlie and holie life to reprehend them which sinned to coÌ„fort the penitent this function was chieflie performed by the bishops and elders because irrequireth an especial authority 1. Tim. 5. The fift part Catechizings they committed to Elders or Deacons or sometimes to ministers of inferior orders euen as euery one was thought most fitt for that kinde of teaching So Origen was also a Catechist at Alexandria as wee may reade in the sixt booke of Eusebius his storie of the church chapter thirteene and twentie The sixt parte also the holie disputations they appointed to those that seemed meetest albeit for the most part the bishops themselues ordered the same The seuenth parte priuate conference and admonition the bishops also themselues had a speciall care to looke vnto and also euermore exhorted the elders and the grauer sort of the inferior orders to do the same 1. Thess 5. Therfore this ministerie must be executed by readers in rehearsing the holie Scriptures and by bishops in expounding and teaching exhorting disputing priuate conferring as also in reading and catechizing if there bee not particular readers and catechists But the catechizings they committed to certaine elders and deacons or some specially chosen for that purpose out of the inferior orders like as they did also imploye in these dueties of interpreting teaching disputing whomsoeuer they found meete for the same in any order of the ministerie and also in the laitie as wee saide And this was diligentlie marked and considered in them all that the holie ghost did so impart these giftes of teaching among men that to one hee giueth a gifte and a singular facultie to interpret the holie Scriptures and explane the same to whome notwithstanding hee giueth not the gift so readilie and profitablie to teach and confirme the principles and grounds of our opinions out of the holy scriptures or to defend the same by disputation To another also hee giueth a peculiar and notable skill to make exhortations out of the holie Scripture or admonitions or reprehensions also to cathezice and to instruct priuatelie to whome notwithstanding are not giuen the other partes of teaching This varietie and diuersitie of the giftes of the holie ghost wee haue dailie experience of in those which teach publikelie the people of Iesus Christ which are the true churches of Christ and doe suffer themselues to bee whollie gouerned by the holie ghost Such doe religiouslie obserue what spirituall giftes are giuen to each one in the church and do imploye euerie one in his owne function according to the same giftes so much as in them lieth Wherefore to all the pointes of teaching they appoint seuerall ministers if among their owne they finde such as bee singularlie quallified and furnished by the Lord to euerie seuerall parte of teaching But because it is requisite for the saluation of Gods people that not anie church should omittanie of these seuen partes of teaching which I haue reckened Euerie one of the ministers and laye-men also in what place soeuer of the church hee bee placed ought so farre forth as hee is able to performe all these partes of teaching both reading interpreting teaching exhorting catechizing disputing and priuate confening For each one must take vnto himselfe in administring these dueties so much of each one of them as he findeth himselfe furnished made fitt for by the holie ghost Let vs weigh consider the example of a houshold well sorted ordered in which the maister or husband executeth some dueties the houswife or matron other dueties the sonnes other the daughters other the menseruants other and the maideseruants other Here while they be all at home and in health euerie one fulfilleth his owne duetie but if anie of the familie be from home or bee sicke yet if the necessitie of that seruice so vrgeth they must all needs supplie that want so that oftentimes the men must discharge womens duties and women mens the maisters their seruants and seruants their maisters Also concerning clergie discipline The third part of clergie discipline is a peculiar subiection wherein clerks and ministers of inferior degrees do subiect themselues to them which are in the superior orders ministerie This part of discipline the Lord taught vs also by his owne example who ordained his disciples to be teachers of gods choseÌ„ through out the whole world giuing them a certaine gouernement or domesticall discipline peculiar for this office whome the Apostles imitating had also euerie one his disciples whome he instructed to the right performance of that holie ministerie For euerie difficult and hard course of life requireth also a peculiar perpetual teaching instruction and watchfulnesse ouer it as wee see in the studies of philosophie in military discipline Which Lycurgus considering so instituted as Xenophon reporteth the coÌ„mon wealth of the Lacaedemonians that there should not be one sort or order in the commoÌ„ wealth but should haue a gouernement in it Also Plato in his lawes and common wealth requireth that among citizens there should be nothing without gard Hereuppon our Lord also desirous that all that be his should so bee setled and agree together as the members in a bodie are setled and knitt one to another doth make euery one of his to be in subiectioÌ„ vnto others by whome they may bee maintained mooued and gouerned as by members hauing a more large ample power and efficacie then others haue The same is commanded by the holy ghost Be subiect one to another in the feare of God Eph. 5. The holy fathers therefore in times past thus considering these matters so appointed this order in the clergy that al the rest of the clerks should be maintained and guided of the presbiterie or Elders with singular care diligence And that among the Elders the bishop as a consull among the Senators of a coÌ„moÌ„ wealth should beare the chiefest care and gouernaÌ„ce both of the whole church and also peculiarly of the whole order of the cleargie And in all the greatest and most populous congregatioÌ„s they ordained bishops and to each of theÌ„ they coÌ„mitted the next coÌ„gregations which were in little townes villages decreed that the elders curats of those coÌ„gregations whom they called Chorepiscopi cuntrie or pettie-bishops should euery one harken
anie portion of gouerning and keeping the clergie is committed and also a watchfullnes and inquirie that there be none in this order vngarded or vnlooked vnto Thus farre Bucer not onely rehearsing but also commending the custome of the auncient church ordaining diuers orders of ecclesiasticall functions whereof we before spake I should also haue had consideration of those churches which albeit they imbrace the gospell of Christ Iesus yet they still retaine their bissiops and Archbishops both in deed and name What that in the churches euen of the protestants neither bishops indeed nor archbishops are wanting whome hauing turned the names out of good greeke into badd latine they call Superintendents and generall Superintendents yea there also where neither those old names in good greeke nor these newe in ill latine are vsed at all yet there are wont to bee some superior persons in whose hands is almost the whole authoritie The controuersie then hath beene about the names but seing wee agree about the thing why should wee cōtend about the names By the way as I did not disallow the Fathers in that matter whereuppon the question is so can I not but loue the zeale of our men which do therefore hate those names because they are afraide least with the names the old ambition and tirannie should bee brought in againe to the destruction of the church Aphorisme 12. For neither did Christ ordaine any such head neither would the fathers admit therof because it was not expedient for the church but contented themselues with the foure Patriarches of Rome Constantinople Antioch and Alexandria all which were of an equall authoritie and power and euery of them conteined within his owne bounds as also it was decreed in the coūcel at Nice cōfirmed in others that not without many very weightie causes whereof in my iudgement this was not one of the least least there should bee a doore set open to tirannie in the church but rather if that any one durst attempt any thing against the sound doctrin of Christ against the libertie of the church then the other archbishops with their bishops of no lesse authoritie might oppose themselues against him suppresse his insolencie and cut of his tiranny The church in respect of Christ is a kingdome in respect of men which are in it and ether rule or be ruled it is an Aristocracie Aphorisme 21. These be two questions farre differēt whether bishops may also be princes and princes bishopps keeping also their principalities in their hands and whether they which are both bishops and princes besids their ecclesiastical authoritie may also haue ciuill power ouer those that are their subiects and so whether their subiects must obey them as princes or not In my Aphorisme I spake not one word of the former question for it was not needful but onely of the latter Now who seeth not how I shewed by apparent demonstrations that princes must be wholly obeyed howsoeuer rightfullie or wrongfullie they bee made princes For why should not they that are subiects both to the princes and Archbishops of Colone Mentz and Treuers in matters that are not repugnant to christian pietie be obedient vnto them Surely it were meere sedition in them not to obey them And if to these why should not they also which are within the iurisdiction of the bishop of Rome in the same matters for the same cause obey him For there is one and the same reason of them all Of the former question as I saye I spake not at all neither purposed I nowe in this briefe confession to discourse thereof knowing that all are not herein of one opinion much may be said to and fro both wayes that place in the 20 of Mat. Yee know that the Lords of the Gentiles haue dominion ouer them and they that are great exercise authoritie ouer them But it shall not bee so among you some expound it one waye of the Apostles onely and ministers of the word others another waye of all Christs disciples and all christians An appendix to the eleuenth chap. Of Christ the redeemer or of the person of Christ THey which write that the essentiall proprieties of the diuine nature are reallie communicated to the humaine nature not that they be in the same either essentiallie and formally or subiectiuelie and habitually but onely by the reason and respect of the personall or Hypostaticall vnion for so they speake darkelie indeede and ambiguouslie when both they might and ought to speake plainer if they meane this in no other sense then as Vigilius writ and thought namely that the proprieties of the natures are made proper to Christ himselfe but are common to the natures betwixt themselues not in thēselues but in Christ that is in his person I will not surelie gainesay them neither do I thinke that any good or learned man will gainesay them For Vigilius according to the catholick churches doctrine speaking out of the councell at Calcedon said and declared that the proprieties of the humaine nature were made commō to the diuine in the verie same sense that the diuine are also saide to bee communicated to the humaine But now these proprieties of the humanitie as to suffer or to die are so communicated to the deitie that for all that yet the verie deitie is not made in verie deede passible or mortall the cause whereof Vigilius setteth downe to be this namelie because to die and to suffer are not made common to the deitie but onely in the person so that they can not truely be said but of the humaine nature by it selfe and of the person in respect of the humaine nature Wherefore we must euen so thinke and saye altogether of the communication of the diuine proprieties Vigilius owne wordes bee these booke 5. chap. 2. And now sith out intention is chiefly bent against those which following the error of one nature doe with a willfull obstinacie resist the decree of the Calcedon councell I thinke it not amisse for the remoouing of their vaine contradictions and beating to peeces their glassie opinions with the mallett of truth to rehearse some fewe things concerning the humaine nature of the sonne of God which they euerie waye denie to be in him and to shew what want of christianity is in them and how farre of they bee from the hope of euerlasting life It is a rule of the catholick faith to confesse one and the same Lord Iesus Christ as true God so also true man one of them both not two into one the same without all time borne of the father the same in time borne of the virgine so that each of these births do so hold on Christ that he suffred not any losse in either retaining in himself that was proper to him both waies that is that the nature of the word should not be chaūged in the flesh the nature of the flesh was not swallowed vpp in the word Hereuppon the same Lord Iesus Christ