feet themselues are Is then the vnion which the soule hath with the head dissolued because out of the head it is wholly also in the feet 8 Finally that all things which haue bin spokē of this personal vnion may more plainely be declared I add these also The soule is Hypostasis to the eyes to what eyes such as they are namely instruments vsed for sight not for hearing on the other side to the eares for hearing not for seing So the word was Hypostasis to the humaine nature not to destroy death which was a propertie of the word but to suffer death which was a propertie of the flesh Lastly it is Hypostasis to the flesh not to this end that the flesh should bee it and such like which of which sort the word is but it should be it and such like which and of which sort it is it selfe either by nature or by grace reallie put into it which they call infused or habitual grace For the grace of this vnion is this that it is taken into this vnitie of person This same doctrine of ours is confirmed by those things which are deliuered both by the scriptures and the fathers concerning the office of the mediatour that is concerning the end of his incarnation Many ends of this incarnation are noted of the fathers in the scriptures and particularly of Anselme in his booke intituled Cur Deus homo why God is man but the principall and immediate ende was not simplie that the vvorde God might saue vs for he could haue performed it by his omnipotencie and by his onely commaundement without taking flesh but that hee might by such meanes saue vs from death namely by death of his owne person and by his owne resurrection might raise vs to life according to that of the Apostle to the Hebr. 2. ver 14. That by death he might destroye him vvho c. And in the 2. to Tim. 1.10 VVho hath abolished death and hath brought life c. To which the old church consented saying vvho by dying destroyed death and by rysing againe repaired life Leo the first declared this end saying The sonne of God tooke our flesh that by one nature he might dye by the other he might not dye Therefore he tooke vpon him flesh to this principal ende that for the performing of our saluatiō he might doe such thinges by that flesh which of himselfe being in the forme of God hee could not performe as to suffer and to dye For to kill death simply he could by himselfe haue done it but to kill it by death he could not in himselfe doe it without taking mortall flesh into vnitie of his person Wherefore the vvorde did not take flesh that by the flesh it might doe such actions as were the proper actions of it selfe but that it might worke our saluatiō by such meanes namely by the owne proper actions ioyned with the actions of our flesh Vpon the 12. chapter The 8 aphorisme Concerning this true and essentiall vnion of vs and of our owne flesh with the flesh of Christ there is a notable place in Cyrill vpon Iohn lib. 10. cap. 13. Col. 500. We denie not but wee are spiritually ioyned to Christ by true faith and sincere loue but that wee haue no manner of coniunction with him according to the flesh that we flatly denie and affirme it to bee cleane against the scriptures For who euer doubted but Christ is so the vine and we the braunches that from him we draw life vnto our selues Heare what Paule saith Wee are all one bodie with Christ for though we are many yet in him we are one for wee all are partakers of one bread Doth he perchaunce thinke that the vertue of the misticall benediction is vnknowne vnto vs Which being in vs doeth it not also make Christ to dwell in vs corporally by communication of the flesh of Christ For why are the members of the faithfull the members of Christ know ye not saith hee that your members are the members of Christ shal I then take the members of Christ and make them the members of an harlott God forbidd Our Sauiour also said He which eateth my flesh and drinketh my blood abideth in me and I in him whereby wee maye consider that Christ is in vs not onely by dwelling in vs which is perceiued by loue but also by a naturall participation For euen as if one take waxe melted by the fire mingle it with other waxe likewise melted so as of them both hee make but one thing so by this communication of the bodie and blood of Christ he is in vs and we in him For otherwise this corruptible nature of the body could neuer be brought to incorruption and to life vnlesse the bodie of naturall life were ioyned vnto it Beleeuest thou not me telling thee this Beleeue I pray thee Christ himselfe Verily verily saith he I say vnto you vnlesse yee shall eate the flesh of the sonne of man and drinke his blood yee shall haue no life in you He which eateth my flesh and drinketh my blood hath eternall life and I will raise him at the last day Thou hearest him plainely crying out that we shall haue no life vnlesse we drinke his blood eate his flesh In you saieth he your selues that is in your bodie By life may well bee vnderstood the flesh of life for that doth raise vs vpp at the last daye And so need I not think it an vncurrant speach to say the flesh of life being made flesh of the onely begotten sonne is brought to the vertue of life and therefore cannot bee ouercome of death And therefore being made in vs putts death from vs For gods onely begottē sonne is neuer absent from it whereuppon because he is one with his flesh I saieth he will raise him vp Why then should it be denied that we are called braunches according to the flesh May it not fittly be said that the vine is his humanitie and we the braunches for the identitie or likenesse of our nature For the vine the braunches are of the same nature So both spiritually and corporally are wee the braunches and Christ the vine Thus farre Cyrill In this whole text Cyrills purpose was to shew that Christ not onely according to his deitie as his aduersaries the Nestorians did thinke but also according to the flesh was the vine from which life flowed into vs as braunches and cōsequently that we as braūches were ioyned not onely to his deitie but also to his humanitie and so to his flesh doe draw life and all our spirituall nourishment not onely from his deitie but also from his flesh And the reason is brought from the Hypostaticall vnion which maketh the word his flesh taken into vnitie thereof to bee but one person one and the same Christ one and the same vine Therefore that we cannot be ioyned to the deitie of Christ but also we must be vnited to his flesh nor can we
words of the insutution are not so rehearsed that they may be heard and vnderstood whereby faith may be stirred vp there we denie it to be a ttue sacrament and therefore we affirme that the signes without the lawfull vse bee not Sacraments but onely the same thinges which they are of their owne nature and nothing else For the signes are translated onely by the word from their common vse to the holy vse that which many call to be consecrated hallowed and thereby is made a sacrament euen as Augustine said The word commeth to the element and the sacrament is made it commeth indeede that it may be vnderstood and beleeued VI. That Sacraments be not simple markes or bare signes Therfore we beleeue that these sacramentall signes be not simple markes which onely do seuer vs from other people that are not of the true church or meere tokēs vnto vs of our christian societie or whereby we should professe our faith openly and giue thanks to god for our redemption but that they are the instruments by which while the actions benefits of Christ are represented vnto vs they are called to our remembrance his promises are sealed and our faith stirred vp the holy ghost also doth ingraft vs to Christ doth keepe vs beeing ingrafted and makes vs daily to growe vp more and more into one with him that beeing indued with a greater faith towards God and earnester loue towards our neighbour and a mortification of our selues we might lead a life euen like so far as might bee to the life of Christ in spirituall ioye and gladnesse till the time when we shall liue with him in heauen most holily and blessedlie for euer VII The sacraments of the newe conenant of what sorte Wee also confesse with Augustine De doct chr lib. 3. cap. 9 that the sacraments deliuered by Christ are in number few easie to be done and most worthie to bee vnderstood Few in number because they are onely two Baptisme and the Lords Supper easie to be done for there is nothing either in Baptisme or the Lordes supper which may not easily be performed receiued nothing troublesome nothing vnpleasant or straunge vnto a man Lastly most worthie to be vnderstood because although the things which are seene are of no value yet those things which are signified which are set downe to be thought on considered and vnderstood in the minde are most reuerend heauenly diuine pertaining to eternall saluation VIII To the worthy receiuing of the sacraments there is need of vnderstanding and faith And thereby also we know that the sacraments to the worthie receiuing of them doe require an action and attention of the minde a faith in vs whereby wee vnderstand what is signified and offered to vs by them and apprehend it with a minde setled in faith euen as Christ teacheth Luc. 22.19 1. Cor. 11.24 where he saieth of his supper doe this in remembrance of me And the Apostles waighing and cōsidering these words of Christ doth largely expoūd them To which purpose is also that Lift vp your hearts For there be set before vs matters most reuerend heauenly and diuine to be vnderstood in the minde and receiued by faith IX That the matter of the Sacrament is seriously offred to all men though all do not truely receiue the same but only the chosen faithfull And although all men come not to the receiuing of the sacraments with faith and true vnderstanding yet as the signes are giuen to all that professe Christ so also we beleeue that the things signified by the sacraments are seriously offred vnto all by Christ and therefore that nothing is diminished of the substance or soundnes of the sacrament by the vnbeleefe of them that receiue the signes only for it dependeth wholy vpon the institution of Christ and the trueth of his wordes X. VVhile the sacraments are ministred the spirit of Christ is powerfull in the faithfull therefore they not only receiue the signes but also participate in the things signified But albeit the spirit of Christ be not powerfull in all men on whome the Sacraments are bestowed as it is neither to all vnto whome the word is preached and that by their owne fault because they haue not vnderstanding faith yet wee beleeue that in the faithfull elect of God he is powerful in as much as they being indued with faith by the hearing of the word and confirmed more and more in the same by the receiuing of the sacraments are brought by the same spirit into the communion of Christ and made to ioyne and growe together with him therein and therefore we cōfesse that these men in Baptisme are truely washed and purged from sinne by vertue of Christs blood and in the Lords supper they eate of Christs true flesh and drink of his true blood XI That Christ is both author and true disposer of the sacraments And wee acknowledge as one author so one true disposer of the sacraments euen our Lord Iesus Christ which giueth the outward signes by men his ministers but he himselfe properly and truely imparteth vnto them the matter of the sacramentes effectually by himselfe or by his holy spirit like as Iohn the Baptist said J baptize vvith water but Christ will baptize with the spirit And therefore as it is lawfull for no man to institute new sacraments so also can no man boast that he truely and properlie cleanseth consciences of sinne or that he feedeth men with the true bodie and bloode of Christ but onely as they say ministerially or as a minister XII The sacraments are not polluted to the faithfull by the vices of the ministers Now if Christ alone be not onely the true author of sacraments but the disposer also we easily gather that the sacraments are not polluted to others that be faithfull by the vices of the ministers whose labour he vseth Tit. 1.15 but that notwithstanding they may receiue them worthily and be made partakers of the thing signified and offered by the sacraments For to the cleane all things are cleane Eph. 3.17 and Christ with all his riches dwelleth in the heartes of the faithfull XIII That grace is not tied to the Sacraments By these foundations are we confirmed in the opinion receiued among all godlye men that the grace of God is not tied to the sacraments so that who so receiueth them must needs receiue also grace that is the thing signified and offred by the sacraments although he want faith as though a man could obtaine the matter of the sacrament by the vvorke wrought as they call it Mar. 16.16 Act. 8.13 For Christ saide not simplie whosoeuer shal bee baptized he shal be saued but he first addeth vvhosoeuer beleeueth And Simon Magus he receiued the sacramēt of Baptisme but he obtained not the matter of Baptisme when as yet as Peter witnesseth hee was wrapped in the most bitter gaule of sinne and in the bond of iniquitie and diuelish
in the bread reallie and properly For in sacraments the thinges whereof they bee sacraments are not really included although they borrowe their names of the things as in baptisme the matter is apparent and out of all question in which no man saith that the blood of Christ by which we are washed from sinne or the verie regeneration it selfe is included as also in the worde of the gospell the thinges are not therein really included which by it be declared Nowe sacraments be visible words And Christ said not my bodie is in this that is in the bread but in a farre other manner of speach as This that is this bread is my bodie Now if any wil say that this is all one in sense it will follow if the bodie of Christ bee really in the bread then the bread is really properly and substantially the bodie of Christ And if this be impious to bee spoken neither do wee thinke that the other can godlily be affirmed Yet we denie not but it is in it sacramentally in that sense that wee say remission of sinnes and saluation and life is in the worde of the gospell which it declareth and offereth But sith the common sorte haue vsed to drawe such manner of speaches to superstition wee iudge that those speaches are altogether to bee foreborne and auoided and the simple plaine phrases of the scriptures to be vsed VII In the supper are giuen not onely the signes but also the things signified by them Now this is setled in vs without all controuersie that although the bodie and blood of the Lord are not that is do not existe in their owne substance and in verie deede and properly in the bread and wine but are in heauē yet notwithstanding with the verie distribution or giuing of the bread and wine there is truely offered vnto all men the true flesh of Christ to be eaten and his blood to be drunk not simplie but in as much as his flesh was betraied vnto death for vs his blood shedd for the remission of our sinnes For the words are manifest which Christ speaketh in Iohn of the eating his flesh Ioh. 6.53 and drinking his blood if any man will haue life in him and that which the Apostle saieth euē iumping with the words of Christ He which eateth the bread and drinketh the Lords cupp vnworthilie he is made guiltie of the true bodie and blood of the Lord. Neither doubt we but Christ as he plainely commaunded the bread to bee eaten so also by adding immediatly This is my bodie he closely commaunded tha to bee eaten aswell as the bread but yet each of them in a diuerse manneri VIII None but the faithfull doe truely eate Christs true flesh But albeit the flesh of Christ be offred vnto all in the supper to be eaten yet we beleeue that it is truely eaten of the faithfull only both because they alone haue communion with Christ and with his flesh and blood and others haue not neither by receiuing the bread are made partakers of him and also because they alone haue the spirite of Christ by vertue of whom onely the flesh of Christ is truely communicated yea and also because they alone doe bring true faith without which the same cannot bee truely receiued and eaten For Christ giueth not his true bodie to bee truely and indeed eaten but only to them which do aswell beleeue that the same was betraied for them vnto death and his blood shedd for remission of their sinnes as those wordes to bee true This is my bodie IX That hypocrites eate Christs bodie sacramentallie By the way we denie not but hypocrits also lacking the true and iustifying faith in receiuing and eating the breade as a sacrament of the Lords bodie may be said to eate the very true bodie of Christ also namely sacramentally not truely and indeed Euen as the Apostle saith al the Corinthians 1. Cor. 6.11 which were baptized with water were sanctified iustified namely sacramentally as is aboue said though not all of them were truely made such X. There bee three kinds of men that eate and therefore diuerse sorts of eating Thence also we learne that there are three kindes of men which may be called into question whether they eate the flesh of Christ or eate it not The first is of such as receiue the bread as common meate and not as a sacrament They eate not the true bodie of Christ in any respect and are the true Capernaites their eating is meere carnall And others of the contrarie side receiue not the bread yet not vpon contempt but onely beleeue in the gospell and their eating is meere spirituall Lastly there are others who not contenting themselues onely with faith in the gospell do also receiue the bread not simplie as the first sorte as bare bread but as a sacrament of the Lords bodie Whereuppon it comes to passe that they are said to take and eate sacramentally But sith this may bee done aswell of the the godly and faithfull as also of vngodly hypocrites yet in a diuerse manner of the one sort by faith of the other without true faith therefore we also say that the vngodly hypocrites do eate it onely sacramentally but the faithful do eate it both sacramētally truely and spiritually and therefore to saluation XI The true body of Christ is eaten onely by faith Seing then wee say that the true bodie of Christ is reccaued onely of the faithfull both sacramentally and also truely we meane that it is eaten not with the mouth of the body but the mouth of the minde and with a heart indued with faith that by meanes of the holie ghost which worketh in vs and applieth whole Christ vnto vs. For it is the meate of the minde saith Cyprian not of the bellie And Ser. de caen 1. Cor. 12.13 The flesh profiteth nothing as Christ saith and Augustine expoundeth but it is the spirit which quickneth And the Apostle teacheth Ioh. 6.63 By one spirit we are all baptized into one bodie and haue bin all made to drinke into one spirite And if that all true coniūction with Christ be through the holy ghost though he with his bodie do remaine in heauen and we vpon the earth it followeth that this eating must bee after the same sorte For what else is it to eate then to receiue vnite vnto thee meate for the nourishment of that part to which it is ordained after a due sort But the flesh of Christ as hath beene said is food of the minde not of the bellie Neither vndoubtedly is the flesh of Christ otherwise eaten then in respect that it was killed for vs and made bloodlesse as the words do sound and the breaking of the bread doth represent and that truely also euen as the passeouer and all the sacrifices were eaten But now his body liueth and can not bee without blood as at the first supper it was neither without blood nor dead And
therefore wee cannot without sacriledge affirme that it passeth properly that by the mouth into our bodies And to what ende also as the sacrament of bread is giuē without wine the wine without bread so in the supper the bodie is giuen without blood and the blood seuerally without the bodie but that wee might know that these his owne substances as they are properly in heauen doe not passe through our mouthes but are receiued onely by a faithfull remēbrance effectually stirred vp by the holy ghost For this did the Lord himselfe require saying doe this in remembrance of me and in saying This is my bodie which is giuen for you For in speaking thus he required in them faith whereby they might beleeue this and beleeuing might eate that is might apply it vnto themselues for the food and life of their soules Wherefore wee hold assuredly that they eate the flesh of Christ truely and not by an imagination who beleeuing that it was giuen vnto death for the cleansing of their sinnes doe with a faithfull minde imbrace the same for such a sacrifice applie it vnto themselues And they which thus eate the bodie of Christ as dead wee doubt not but they are more and more ioyned to the now liuing quickning bodie of him according to his owne promise Ioh. 6.56 who first said He which eateth my flesh and afterward added abideth in me and I in him XII The opinion of the corporall eating to be reiected as vaine and vnproffitable Moreouer sith this manner of eating the flesh of Christ namely by faith is both sure and profitable to saluation And the other namely of eating it with the bodilie mouth cannot be prooued out of the holy scripturs and admit that somewhat might probably be alleadged for it yet it is not necessarie nor cā any thing at all profite the soule but bringeth with it into the church many mischiefes monstrous herisies idolatries stirres schismes dissolution of congregations yea makes christian religion to be a scorne and derision to infidells we therefore beleeue that piety willeth al of vs contenting our selues with that kinde of eating which in the supper is made by faith and by the spirite wee should not regard the other kinde but bidding it farewel we should reuerently imbrace brotherly charitie and peace to which ende also the supper was instituted Nether indeed cā the vse of those kinde of speaches be suffred in any other sense then in this as we vse to saye that what we vnderstand by hearing the words with our eares the same we learne by our eares But to bring in phrases not vsed in the scriptures especiallie such as bee not onely vnprofitable but also pernitious hurtfull wee thinke it altogether vnlawfull XIII That there is a true presence of Christ in the supper but it is spirituall Now by this which we haue saide both of the true vnion and the true eating it may easilie be seene what wee ought to beleeue of the true presence Wee hold therefore that if we be truely and indeed vnited with Christ so with his flesh and blood and if we truely eate his flesh and drinke his blood then the same Christ not onely in his deitie but also in his flesh and blood is present vnto them that are vnited vnto him and do eare his flesh and drinke his blood For what can be more present to thee then that which thou eatest and drinkest and to which thou in thine owne substance art coupled and from which as from thy head life and motion is imparted to thee as into a member XIV Such as the vnion and eating is such is the presence namely spirituall But as both the vnion and the eating are made by the spirite and by faith so also wee beleeue and haue beene taught that the presence is no other then spirituall and is in men that are indued with the spirite of god with faith and therefore that this kinde of presence cannot bee letted by any distance of place though neuer so great XV. A thing is present or absent so farre forth as the same is perceiued or not perceiued For neither the neerenesse nor the farnesse of the places maketh a thing to be present or absent but the participation or not participation of the same thing The sunne though it be verie farre distant from vs yet it is said to bee present and it is truely said to be in our eyes when as we are made partakers of it Againe it is absent whē as either ouershadowed with cloudes Aug. ad vol. Epi. 3. Col. 10. or gone into the other hemispheare we cannot see it To a man starke blinde the light thereof is neuer present though it shine euen into his eyes as likewise excellent musicke to one that is deafe or the sweetenes of an oration to an vnlearned man God is also said to be farre from the vngodlie because he is not perceiued of them by faith whenas notwithstanding in his owne essence he is not farre from any of vs. For in him wee liue and are mooued and haue our being Therefore so farre forth as a thing is perceiued or not perceiued of vs either by the naturall part or by the senses or by the minde or any other waye so far also is it said to be present or absent XVI VVhat kindes of presence we denie and vvhat kindes we graunt Wherefore albeit we disallow that the substance of the bread being changed or wasted into nothing there should succeede in place thereof the true flesh of Christ and that so to bee present vnto vs that vnder the accidents of bread should lie hidden the true substance of Christs bodie and albeit we also denie the flesh of Christ to be really and in it owne substance present in the bread which bread hath no other vnion with his flesh but the sacramentall vnion which is made by a misticall relation and albeit wee also gainsaye that he is present to the wicked which haue not that spirituall communion with him nor can bee said truely to eate his flesh And albeit we doe not graunt such a presence of Christs bodie namely that he is now present with the faithful vpon earth in the time of the supper visibly to bee seene of them as he was in the first supper present at the table visibly to be seene of his Apostles for this doth plainely disagree not onely frō the nature of the body of Christ but also frō the scripture it selfe but do graūt that he is present with them onely in an vnuisible manner and such a manner as is not to be perceaued by our senses Lastly albeit wee detest that presence wherein some doe faine the flesh of Christ really in it owne substāce to be euerie where yet wee beleeue and acknowledge such a presence as is no lesse essentiall for the things which are truely present vnto vs seing we are indeed made partakers of them then spirituall for the manner wherein
the diuine in the abstract also by reason of the simplicity thereof For this proposition is as true and proper he deity is omnipotent as this God is omnipotēt yea euen omnipotency it selfe And againe Humanity and a man is mutable 34 Of the person expressed by the proper name and that name Rule 4 which noteth both the natures or by a name signifying the office of a mediatour as well the things which are proper to the one or to the other or to both the natures together may truely and properly be spoken as Christ is omnipotent also Christ is man Christ died Also Christ is a redeemer a mediatour Also the mediator is God is man is immortall died redeemed vs. 35 Of the person signified by a name of one nature Rule 5 the things which are proper therevnto may truely and properly be spoken as This God or onely begotten sonne of God is eternall and omnipotent Also This man or the sonne of man was borne in the last daies Rule 6 died 36 Those things which are proper to the wholle person cannot be spoken but by a Synechdoche a part taken for the wholle of one nature signified either by an abstractiue or concretiue name as The flesh quickeneth God redeemed his Church 37 Wherefore this saying of Leo each forma worketh that which belongeth to it selfe we with Damas say to be all one with this and that properly Christ worketh according to each forme 38 So where Iohn said his blood washeth vs from sinne and Christ saith my flesh is meate indeede also where it is said to quicken and that it is to be worshipped those wordes are put for concretiues namely the flesh of Christ for Christ incarnate and the blood of Christ for Christ by his blood 39 For he which said he that eateth my flesh hath eternall life the same said He that eateth me he shall liue by me And he which writ his bloode washeth vs from sinne the same expounding himselfe saith Christ shall wash vs from our sinnes by his blood And they which taught that Christs flesh was to be worshipped they also expressed the cause namely not because it was flesh but because it was flesh of God and therefore that Christians do worship not flesh properly but God incarnate 40 Of the person signified by the name of the one nature Rule 7 the things that belong to the other nature may indeede truely and really be spoken but yet improperly and figuratiuely by communicatiō of the proprieties As the sonne of man it both in heauen and on earth at once Also the onely begotten and Lord of glory was crucified 8. Rule 41 Here of followeth another of the one nature signified in a concretiue name the thinges propper to the other may truely be spoken by reason of the person togither noted yet not really but onely in respect of the name As God taken in the formall signification died man is eternall 42 Wherefore we say that those thinges are praedicated or spoken by communication of the proprieties which beeing proper to one of the natures are made common also to the other in the concrete by the mutuall manner of praedication namely while they are really attributed to the person wereof each nature is a part 43 For seeing Christ most truely and really is both God and man we doubt not to say and with the wholle Church to teach that he suffered namely for example sake according to the one nature and suffered not namely according to the other 44 And seeing the scripture saith both that God is immortall also that the same died was crucified we teach that in the former speech the name of God is taken essentially in the latter hypostatically or personally and therefore that both these are true in the speach concerning Christ but that both of them are spoken of the same in a diuerse manner of praedicatiō 45 Whatsoeuer things we reade to haue beene really giuen to Christ in time after the vnion the same may truely and really be spoken of the person in respect of the humanitie therfore also of the humanitie it selfe but it is to be vnderstood that they cannot be spoken in respect of the divinity and being signified by a concrete name but onely by communication of the proprieties An example of the first Esai 11. the spirit of wisdome shall rest vpon him c. An example of the other Ioh. 3. He hath giuen vnto him his sonne who is from heauen whōe the father sent his spirit aboue measure For he as he is the onely begotten sonne cannot be said to haue really receiued the spirit but onely by communication of the proprieties 46 But the thinges which we confesse were giuen after this manner were not the essentiall proprieties of God but onely gifts of creation and as they call thē habituall graces which belong partly to the perfection of Christs humaine nature partely to the perfecting of the office of a mediatour partely to the honour of the head of the Church 47 For the essentiall proprieties of God are vnited most really with the humaine nature in the same person but they are not really communicated to it in it owne verie essence 48 For to omitte almost infinite of other reasons testimonies of the Apostles aūcient Fathers what things Christ receiued as Man in the essence of his humaine nature he receiued the same that he might as beeing head deriue thē into his mēbers as Athanasius Cyril are witnesses seing he therefore sanctified himselfe that we also might be sanctified and the oile was powered vpon Aarons head that it might runne downe on al his members euen to the skirts of his clothing 49 And who except a mad man would saie that the essentiall proprieties of God are deriued vnto vs. 50 The cause also why Christ as he is God cānot be said to haue receiued gifts of creation is by Cyrill assigned to be this Because as God he needed them not Therefore if also as he is mā he receiued the essentiall proprieties of God really communicated vnto him he cannot then be said to haue receiued the created gifts of the holy ghost For to that ende serueth a finite power in him which is indued with an infinite power really communicated vnto him Finis
the gift of constancie in the faith the end is our glorious resurrectiō euen eternal life I say for this other principal foundation of christian religion what cā be said more plainly more largely thē that which hath bin in the councells of Africa determined out of the scriptures by Meliuitanus Arausicanus others against the Pelagians which were written by Augustine to say nothing of others in manie bookes against the same Pelagians Concerning the holy Catholike Church what is there needfull to bee knowne which hath not beene most plentifully and plainely set downe by Augustine aswell in other places as especially in his bookes against the Donatists euen out of he foundations of the holy scriptures But it is a matter of great moment to knowe what and where the true church of Christ is being out of the church there is no saluation and therefore it is an article of faith not of the least accompt About the points of the sacraments also if a man will cōtent himselfe with the simple truth what is more euident then the doctrine which the auncient fathers Iustine Ireneus Tertullian Cyprian and chieflie Augustine haue deliuered out of the scriptures and left vnto vs in their writings One saith Like as Iesus Christ being by the word of God made flesh had flesh and blood so also we haue learned that the foode hallowed by him by the word of prayer and thanks giuing is the flesh and blood of the same incarnate Iesus Christ euen according to those words of Christ This is my bodie But Christ that is the vvorde was made flesh without anie chaunging of it selfe into flesh but onely by a hypostaticall or personall vnion therefore neither is the bread made the body of Christ by any transubstantiation of it selfe into the body but onely by an vnion and that not a physicall or bodily or hypostaticall but onely a sacramētall vnion Also he saith by that foode namely of the blessed bread our blood and our body is nourished by a certaine chaunging of it selfe namely into Christ therefore that chaunge which is made in the supper is not of the bread into Christs body nor of Christ into vs but of vs into Christ by reason of our ingrafting as also wee reade in Augustine that Christ should say speaking of the receiuing of the Eucharist I shal not be chaunged into thee but thou shalt be chaunged into me The same man saith vnto this the foode of the Eucharist none is to bee admitted but they that beleeue that our doctrine is true being washed with the water of regeneration vnto remission of their sinnes so liuing as Christ hath taught them Therfore no infidells and heretikes nor they which haue not receiued the baptisme of Christ not they which liue in such apparent sinne and wickednes that they giue no notice to the church of their amendment are to bee admitted to the supper Another of them saieth the eucharist consisteth of two matters an earthly and an heauenly The bread though it be sanctified yet he calleth it an earthly matter why so because it comes from the earth it existeth on earth and is eaten with an earthly mouth the body of Christ he calleth a heauenly matter not because the substāce of it is out of heauen but partly because it is taken into vnitie of the person of the word and partly because it is in heauen endued with heauenly qualities For although in the hypostasie which is the very word it bee euerie where yet in the owne proper essence it is only in heauen and not on earth Whereupon it also followeth that it is not eaten either by earthly men or by the teeth of an earthly body but onely of those men who being borne from aboue do carrie the image of heauenly men eate it in a heauenly manner namely in soule spirite And yet notwithstanding the very bodies also of the faithful while they eate onely an earthly matter they also participate of a heauenlie matter to their glorious resurrection are nourished by it as the same author in that place very learnedly expoundeth I think that by this which I haue spoken out of the creede concerning foure principal partes of christian doctrine your Hon. can well gather such is your piety learning wisedome what is to be concluded concerning the whole body The summe is this that those bee the true churches of Christ and therefore called of vs the truely defensed citties of Christs kingdom which professing generally the sacred scriptures and specially the catechisme in all places receiued doe so reuerence the auncient church and auncient fathers hauing therefore friendshipp and communion with them being now in heauen that neither in their opinions nor yet in their expositions of the holy scriptures they will easily decline from them but onely then whenas they bee forced to dissent both by manifest wordes of the holy scriptures and also by testimonies and consequences beyond all doubt necessary drawne from the principles of faith This surely was counted for a notorious fault in Nestorius and it is written to bee the cause of his vile heresie that contemning the fathers and trusting vpon his owne witt he expounded the holy scriptures after his owne braine What speake I of Nestorius yea that the same contempt of the fathers and some confidence of their owne witts and their owne learning did cause diuers more besides otherwaies verie notable men to fall into sundrie heresies I could easilie shewe out of the Ecclesiasticall histories and councells if the breuitie of an epistle would suffer me For whence I pray was it that after that most holy councell at Nice so many heretikes forth with arose of whome some oppugned the true and euerlasting deity of Christ others his true and perfect humanitie others the true vniting of both the natures in one and the same person others the true distinctiō of their natures their proprieties hence surely that contēning the determinations of the fathers in the Nicene councell and their expositions vpon the holy scriptures and trusting confidently to their owne witts and puffed vp with humane knowledge and eloquence they dared euery one to expound yea indeed to depraue wrest the holy scriptures and foundations of the faith according to their owne fansies Hereunto pertaineth that which Vigilius left written in his first booke of the causes of heresies against Eutyches but they blow forth saieth he these smoakes of vaine accusations chieflie because they are euen sicke of the infirmity of ignorance or disease of contention and whilst they are gogged on with a fond conceite of minde they despise the rules of faith deliuered of old by the fathers onely for this cause to bring in their owne conceited opinions of innouations into the church Thus saith Vigilius This that I say is confirmed by the dispositions imitations and wordes of the sound fathers on the other side who expounding the scriptures and the foundations of christian faith
all into euerlasting glorie with Christ Neither doe wee doubt but Christ purposed to foreshew vnto vs the second by the first and the third by the second that by that which was alreadie made we might bee confirmed in the hope of that which was to be made VI. As the first vnion was made that satisfaction might bee made for our sinnes so the second is made that vve might bee partakers of that satisfaction Wee beleeue therefore that letting passe those things which pertaine not to this matter in hand wee may come neerer that the Sonne of God by the euerlasting will of the Father and therefore of himselfe also and of the holy ghost like as he tooke vpon himselfe into vnity of his person our flesh that is mans nature conceiued by vertue of the holy ghost in the wombe of the virgine that he might in himselfe purge vs of our sinnes and in that flesh he most perfectlie fulfilled the lawe of God for vs beeing made obedient vnto his Father euen vnto death and at the length the same flesh being offred vp in sacrifice for our sinnes he obtained in himselfe eternall saluation for vs so also that he might make vs partakers of this saluation by sacrifice of his flesh assumed for vs he was willing accustomed to take vnto him and to knitt and ioyne all his elect vnto him in another kinde of vnion namelie in such a coupling as in it wee may bee vnited with him though not into one person yet into one misticall bodie whereof he is the head and euerie one of vs members and may be made partakers of his diuine nature VII As the first is made by vertue of the holie ghost so is the second As we certainelie knowe that as the Sonne of God our Lord Iesus Christ in the first vnion coupled vnto himselfe our flesh and blood by vertue of his spirite for he was conceiued man of the holie ghost and therefore without sinne for which cause also he is called the man from heauen so also in the secōd vnion he doth communicate his flesh and his blood and his whole selfe vnto vs and in the same communion doth knitt ioyne and incorporate vs into him by the power of the same his spirite that alwaies the bonde where with Christ is coupled with vs and we with Christ might bee the same spirite of Christ which as it did bringe to passe in the wombe of the virgine that the sonne of god should be made flesh of our flesh and bone of our bones so also by working in our hearts and incorporating vs into Christ it bringes to passe that wee likewise by participation of the bodie blood of Christ should be bone of his bone and flesh of his flesh especiallie seeing hee stirreth vp that faith in vs whereby wee acknowledge and embrace him for true God and man and therefore a perfect Sauiour VIII The vnion of vs with Christ is spirituall yet so as it is true and reall So we beleeue that this other vnion also is almost no lesse then the former so spirituall if we may so speake that yet it is true reall Because that by the spirite of Christ wee allthough remaining on the earth yet are truely and reallie coupled with the bodie blood and soule of Christ raigning in heauen so as this misticall bodie consisting of Christ as the head and of the faithfull members sometime is simplie named Christ So great is the coniunction of Christ with the faithfull and of them with Christ that surelie it may seeme not to be said amisse that as the first vnion was made of two natures in one person so this is made of many persons as it were into one nature 2. Pet. 1.4 Eph. 5.30 according to those sayings That ye should be made partakers of the diuine nature And Wee are members of his bodie of his bones and of his flesh IX A confirmation of the former opinion hovve straight this vnion is For like as the soule in a man because it is one and the same and no lesse whole in the head and in each member then it is in all the bodie together it causeth that all the members do vnite and ioyne themselues into one bodye vnder one head euen so by vertue of Christs spirit because it is one and the same in Christ and in euery of the faithfull it causeth that all of vs knitte spiritually together both in soules and bodies into one we are all one and the selfe same body with Christ our head a body I say misticall and spirituall because it is ioyned and compact by a secret band of the same spirite X. This vnion because it is made by vertue of the holie spirit cannot be hindred by anie distance of place Whereupon it followeth that this true and reall vnion though spirituall of our bodies soules with the bodie and soule of christ can be letted by no distance of place though neuer so great because that spirite is so mightie in operatiō as it reacheth from earth to heauen and beyond and ioyneth in one no lesse strictly the members of christ being on earth with their head in heauen sitting at the right hand of the Father then the soule of a man ioyneth together the hands and leggs and other members into one bodie with the head yea though that man were so great that his head did reach vnto the ninth spheare and his feete stand fast in the center of the earth So great is the vertue of the soule thē how great is that of the holie spirit the true and almightie God XI The spirit by whome this vnion is made is giuen of Christ to the preaching of the gospell and administration of the Sacraments Furthermore wee beleeue that his spirite whereby christ both coupleth himselfe vnto vs and vs vnto him ioyneth his flesh with ours and ours with his is communicated of the same christ vnto vs by his meere grace when and where and how he please yet ordinarily at the preaching of the gospell and administration of the Sacramēts Of which thing was a visible testimonie which we read how that they in the primitiue church which imbraced the gospell by faith and were baptised in the name of christ or vpon whomsoeuer the hands were laid besids the inuisible grace receiued also diuerse sensible giftes of the spirite XII This vnion is the especiall ende of the gospell and Sacraments Whereuppon we do easily gather which is the principall end both of preaching the gospell and administring the Sacraments namelye this communion with christ the Sonne of God incarnate who suffered and died for vs but now raigneth in heauē and imparteth saluation and life to his chosen which communion was begonne here but was to be perfected in heauen so that we by this true reall copulatiō of our selues with his flesh blood and his whole person may also be made partakers of eternall saluation which was purchased by him and stil remaineth and
abideth in him XIII That this vnion is not imaginarie nor made by participation of gifts onely but by communication of substance But we call this present incorporation of vs with christ true and reall and substantiall that we may meet with that errour wherein some thinke that wee forge a certaine imaginarie and a false vnion or that wee meane no other true vnion but that which is made by participation of spirituall giftes and grace of christ without communication of the substance of his flesh and blood XIIII This vnion is made by no other meanes but by the holie spirite and by faith But againe lest some might hereby falslie gather that wee conceiue of such an vnion which is made with the flesh of christ beeing really here vppon earth by some physical or naturall touching either grosse or subtile as al sensible thinges are coupled with the sences some in grosser and some in a subtiller manner or which is made with the same flesh remaining in heauen by certaine intelligible formes in the minde as the philosophers speake as all things which are vnderstood are vnited with the vnderstanding faculty which apprehendeth the same by certaine formes or images Therefore we al adioyne the meanes whereby this vnion incorporation is made namely by the spirite of christ communicated vnto vs really abiding in vs coupling vs vnto christ and working in vs that by a liuely faith we may embrace christ XV. A confirmation of both these propositions namelye that this vnion is essentiall but is made onely by the spirit and our faith For both these things namely that this copulation is essential made by the only spirit of God and by our faith the holy scriptures do plentifully and plainely declare Eph. 2.14.15 16 The Apostle writing vnto the church at Ephesus because all enmitie being taken away by christ the particion wal broken downe The lewes and Gentilles two sortes of people much different were reconciled to God and between themselues and were altogether ingrafted renued in christ by the same holy spirit therefore hee doubted not to saye They vvere both built not into one people as it seemed hee should haue said but the better to expresse how straight this vnion is into one new man in Christ Wherefore sith all of vs doe liue with one the selfe same spirite renued as it were in one and the same minde and are ioyned together vnto one and the selfe same head christ Eph. 4 1â— wee are fittlie all of vs together called one new man And in the same epistle describing this neere and essentiall incorporation he compareth christ to the heade and all vs to the members coupled knit with the head by sinnues ioyntes and ligamentes which take their life and motion from the heade And nothing is more often vsed in the holye Scriptures then this similitude that hereby wee might more easily and clearely vnderstand what and how great this coniunction of all vs is with christ through his spirite which dwelleth in al people that are regenerate For this cause the same Apostle Eph. 2.21.22 23 compareth Christ to the foundation and all the faithfull to stones but yet liuing stones euen as the foundation that they may receiue increase from him built vppon the foundation Mat. 16.18 In vvhome all the building coupled together groweth vnto an holy temple in the Lord by the holie spirite which thing also christ did before the Apostle more then once making himselfe the foundation and the church the building surely grounded vpon that foundation and fastened by an inseparable knot Ioh. 15.1 To the same purpose christ calleth himselfe a vine and vs the braunches which drawing life and sapp from the vine do liue and bring forth good fruits The same is also shewed by the similitude of the tree and the oliue Rom. 11.17 whereinto the faithful as braunches cut from the wilde oliue are ingrafted that they may bringe forth good oliues and are ingrafted by the holy spirit and by faith Phil. 2.1 Eph. 3.17 Eph. 5.32 Whereuppon to the Philippians it is called the communion of the spirite And Christ is said to dvvell in our heartes by faith Nor is it obscure that the Apostle calleth this incorporation of the church with christ and of christ with the church and all the faithfull a mariage after the custome of the Prophets whereby two shal be made one flesh And two said God shal be one flesh And the Apostle This saith he is a great misterie but J speake concerning Christ and concerning the church But that same is still very plaine and readie which Iohn writeth of this vnion and of the spirite by which the same is made and knowne 1. Ioh. 4.13 By this sayth he we knowe that vve dwell in him and he in vs because hee hath giuen vs of his spirite Therefore he dwelleth in vs we in him by the same holy spirite which is both in him and in vs. To this also beelongeth that same He vvhich hath not the spirite of Christ the same is not his But the Apostle knoweth that all are christes which are true and liuely members of christ XVI It is concluded that this coniunction is essentiall and made by the onely spirit of Christ and our faith Being perswaded therefore by these and other the like testimonies of holy scriptures we doubt not but christ and his Apostles ment to signifie vnto vs that the communion which all we the faithfull aswell smale as great haue with christ and with his flesh and bloode is true and reall and yet is made by no other meanes then by vertue and knitting of the holy spirit And therefore though it be secret ful of misteries and spirituall because it is made by the spirite and by faith Yet we ought not to doubt but that through the same spirit it is as true essential as is that same betweene the husband and the wife beeing ioyned into one flesh betweene the foundation and the stones thereon builded betweene the tree the boughes betweene the vine the braunches lastlye betweene the members and the head coupled together with ligaments and sinues liuing and working with the same soule that no coniunction with christ himselfe can be made greater then this while wee liue in this mortall flesh XVII A confirmation of this opinion by another similitude and by very philosophie Surely if there were in all men but one and the selfe same soule it must follow that innumerable many persons were onely one man Euen as of one and the same essence being in the three diuine persons the holy writers doe conclude that therefore there is one onely God Yea and the same would appeare much more plainly to be true if those many men had but one onely head to which they should bee ioyned and of which they should haue their motion VVhat maruaile then that the holie ghost bee one and the same in all the godlie