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
Sonne together with the holie ghost in the space of sixe daies created of nothing all things visible inuisible which the holie spirite in the holie scriptures comprehendeth vnder the name of heauen earth and the same all exceeding good Pro. 16.4 Heb. 1.10 Luc. 1.35 and appointed the same for mans vse and for his owne glorie so that wee acknowledge aswell the Sonne and holie ghost for creator of the world as the Father sith they are all one the selfe same god II. That heauen is distinguished from earth and the Saintes heauen doth differ from the other heauens Neither doe we mingle heauen with earth or confound the heauens among themselues 2. Cor. 12.2 Mat. 6.10 but with the holie scriptures wee distinguish them euen as we see the elements and al the kindes of liuing creatures of other things to be distinguished And therefore wee confesse this heauen likewise wherein the soules of the blessed doe liue with Christ where all the bodies of the faithfull shall be which Christ calleth his fathers house and paradise and the Apostle calleth a cuie hauing a foundation the maker and builder whereof is god Ioh. 14.2 Luc. 23.43 Heb. 11.16 to differ frō the other heauēs but much more from earth and the deepes Whereunto also Paule alludeth 2. Cor. 12.2 where he saieth he vvas taken vp into the third heauen namely aboue the heauen which we see and aboue all the visible and moueable spheares III. The Angells vvere all created good though some of them continued not in the trueth We beleeue also that all the Angells were created good and righteous spirituall immortall substances indewed with an intelligence and free will although all of them did not abide in that goodnes and righteousnes and as the Lord Iesus speaketh in the trueth but we are taught by the Scriptures that manie of them of their owne will euen from the beginning sinned beeing made enimies to god and all goodnesse yea and of mankinde especiallie of the church of god liers speaking lies of their owne menkillers diuells euill spirites and for this cause were thrust downe from heauen into hell and deliuered to the chaines of darkenesse and reserued to condemnation IV. Causes vvhy manie of those celestiall spirites were suffered to sinne and to become euill And that this also was not suffered of the diuine wisedome without cause we learne by the Scriptures For besides that he ment in this to set forth his iudgemēts and his wrath against sinne in all kindes of creatures he decreed also to vse their labour to tempt exercise vs in faith in spirituall fight in patience and so to help forward our saluation Eph. 6.12 lastlie he would haue them the executors ministers of his iudgements against mens offences that 1. Reg. 22.21 they which will not imbrace the loue of trueth wherby they might be saued 2. Thes 2.12 might followe the doctrines of diuells and might beleeue in their lies and so perish V. The good Angells were saued by the fauour of God that they might be Gods ministers and ours Againe we beleeue that innumerable manie of those celestiall spirites were saued by the fauour of god for Christ that they should not sinne with the rest Dan. 7.10 but should abide in the trueth and in obedience and that these are made the messengers ministers of god which doe their seruice for helpe of the elect Heb. 1.7 Ps 103.20 and doe defend them against the diuell and set forward the kingdome of Christ who do so loue vs and awaite vpon vs that they greatly reioyce at our welldoing yet will they not bee worshipped of vs Luc. 15.7 Apo. 22.9 Mat. 22.30 but doe instruct vs that god alone is to be worshipped and call themselues our fellow-seruants with whome also vve shall liue an eternall and blessed life in heauen VI. Man was created after the image of god Gen. 1. 2. Wee beleeue that after all other thinges were created man also at the last was created to the image and likenesse of God his bodie being fashioned of earth and his soule being a spirituall and immortall substance made of nothing and inspired into that body and that shortly after woman was giuen him made concerning the bodilie partes of his bones and formed to the same image of God VII That image of god in what things it especially consisteth But we beleeue that this image of god especially consisted herein both in that as god is the absolute Lord ouer all thinges Gen. 1.28 Ps 8.7.8.9 so vnto man were all thinges subiect the foules of the aire the fishes of the sea and beastes of the earth so as he should bee king of the whole world most especiallie that as god is most holie and most iust Eph. 4.24 so man also was created righteousse in iustice and true holinesse as the Apostle interpreterh VIII Adam vvas meerelie free before his fall Hereuppon wee beleeue that man in that first estate was not onely indewed with such a libertie that he could not will anie thing without consent of his will Eccl. 7.30 Sirac 15.18 which libertie euer was and is remaining in man but also was furnished with such strength that hee might if he woulde not haue sinned and not haue died but haue continued in righteousnesse and eschewed death so that deseruedlie it is to be imputed to himselfe and no other that he lost both IX Errors We condemne therfore the Valentinians Marcionits Maniches and whosoeuer either taught or left anie thing in writing against this article of faith faininge either that all thinges were made of some other god then the father of Christ or that good things were made of one God which was good and euill things of another which was euill sith none can be god but he which is chieflie good and onely maker of al things We condemne likewise all those which either teache that the soule of man is of the substance of God or which denie the immortalitie and perpetuall action of the same or which referr the image of God in man onelie to his power and rule ouer creatures or lastly which doe denie that man was created meerelie free CHAP. VI. Of prouidence and gouernment of the world I. The vvorld and all that is Gen. 2.2 and is done therein is gouerned by gods prouidence WE beleeue that God hauing created all thinges did so rest from all the workes which he had finished that he neuerthelesse ceased not or left of to care for Wis 14.3 Matt. 10.29.30 to rule and gouerne the worlde and whatsoeuer is therein as well smale thinges as great and especiallie mankinde yea euerie particular man so that nothing can be done or may happen in the world which is not gouerned by the diuine prouidence II. The Church of God to bee gouerned by a peculiar care But although al and euery thing be subiect to the
of the natures that there is a true and a reall chaunging of the diuine proprieties into the humane nature of Christ For wee allow that axiome or principle of the Fathers against the Eutychians and Monothelities namelie that they vvhich haue the same essentiall proprieties haue also the same natures and essences and they whose naturall proprieties are confounded they haue also their natures confounded Which being of it selfe true in all things then is it especiallie true in God in whome the essentiall proprieties are indeede nothing else but the essence it selfe that it must in verie deed needs follow if those essentiall proprieties can truelie and properly be communicated to anie created substance so that it may be made such as God is as for example simplie omnipotent then the diuine essence it selfe cā also be communicated vnto it so that it might be made equall to God in substance therefore consubstantiall with God if it might be made equall vnto him in power or anie other proprietie So herein is admitted a double that a grecuous offence One is that when we communicate truelie and properlie to a creature those thinges which belong to God wee make the creature equall to god Neither can this exception serue to shift it that God hath them of himselfe but the humaine nature in Christ taketh them of the Godhead For euen the Sonne is not of himselfe nor hath he his diuine essence of himselfe but of the Father yet is he notwithstanding equall to the father and hath the same nature with the Father Another offence is that vvhile vve attribute diuine and so infinite proprieties to the humaine nature as infinite povver we depriue the same of the ovvne and proper qualitie not othervvise then the glorie of the resurrection shall depriue our bodies of the basenesse of corruption vvhen it shall bee truelie communicated vnto them and not othervvise then the cleare light of the Sunne if it bee let into the ayre vvhich vvas lightened onelie vvith the light of a candell it extinguisheth that light For if the infinite povver vvorketh and doth all thinges the finite shall be idle and therefore none at all But sith this heresie euen in our time is largely and plainly refelled by many learned men we which doe here exhibite this briefe simple confession of our faith to the church of God and to all posteritie will add no more to that which hath bin said XI Hovve great the force of this personall vnion is Meane while wee beleeue and confesse the force of this vnion of the natures in the person of Christ to be so great that first whatsoeuer Christ is or doeth according to the diuine nature that same whole Christ the Sonne of man may be said to be or to doe and againe whatsoeuer Christ doth or suffreth according to his humain nature that same whole Christ the sonne of God God himselfe is said in the holie Scriptures to bee to doe and to suffer As that God that is Christ man and God redeemed the church vvith his bloode Act. 20.28 vvhenas the force of the redemption pertained to the god head the shedding of his blood onelie to the manhood Yet both these actions are ioyned in one and each of them may be spoken alike of whole Christ although they were and are distinct because the natures although distinct yet are coupled together in Christs one person Yea Christ the mediatour according to his humanitie neuer did or doeth anie thing wherin his diuinity did not or doth not work together and he neuer performed anie thing according to his diuinitie whereunto his humanitie was not assisting or consenting that the Fathers verie fitlie called all the works of Christ the Mediatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is performed both by God and man Secondlie as the force of the vnion is so great betweene the Father and the Sonne that he doeth nothing nor communicateth anie good thing to the world but by the Sonne euen so the force of the personall vnion of the two natures is so great that no grace no saluation no life can come to vs from the deitie but by the humanitie apprehended of vs by faith so that hee must needs be coupled to the flesh of Christ that will be partaker of eternall life whereunto that saying of Christ tendeth Ioh. 6.53 vnlesse ye eate the flesh of the Sonne of man ye shall haue no life in you Lastlie it causeth that wee cannot adore the deitie in Christ but wee must also therewith adore the humaine nature and that the diuine and humaine nature must both bee reuerenced with one reuerence onelie according to that same And when he bringeth in his first begotten sonne into the vvoolde Heb. 1.6 he saith and let all the Angells of God worship him Him saith hee that is whole Christ God and man together when as notwithstanding the humaine nature of it selfe and considered alone in it selfe nether can nor ought to bee worshipped for God alone is to bee worshipped but the vnion not whatsoeuer but this personall vnion of the diuine nature with the humaine causeth it Therefore albeit that God dwell in the Saintes yet they are not to bee worshipped nor prayed vnto as is Christ the man Wherfore we confesse this vnion whereof we speak to be of great force yet we saie that it is an vnion which excludeth al confusion and transfusion For if the vnion betweene the father the sonne and the holie ghost in one essence then which vnion there can be none greater thought or imagined doe not take away the distinction of the persons then nether this vnion of the natures and so of the proprieties and actions in one person can take awaye the distinction of the same and bring in confusion XII Christ in that he is man is indued with a very great yet a determinate power and other gifts Finallie wee beleeuē that Christ like as in that he is God he is simplie omnipotent simplie wise and so it may be said of all his other attributes so in that he is man hee is indued of the father with a power and knowledge verie farre yea almost infinitelie exceeding the power and knowledge of all thinges created either in heauen or earth and yet a determinate or finite power and so it may be saide of all his other gifts and vertues loue prudence fortitude iustice grace trueth and the rest of which Esaias saith Esay ii 2 Ioh. 1.14 Luk. 2.52 and the spirit of the Lord shall rest vpon him c And Iohn He was full of grace and trueth Also Luke he grew in wisedome and fauour with God and man For which cause also he is saide Ioh. 3.34 Col. 2.3 in that he is man to be exalted aboue all principalities and povvers also that the spirite is giuen vnto him aboue measure also that in him lye hidden the treasures of wisedome and knowledge Whereby it comes to passe that he in that hee is man is
theruppon and to the reuerend brethren N. N. and other coÌ„gregations round about vs who haue al of them liked very wel thereof Thus farre out of the letters of that learned man almost to the same purpose could wee bring many things besids out of letters written from other about the same matter but for that it greatly needeth not wee will for breuitie sake omitt the same Therefore to our matter An obseruation vpon the whole confession When we vse the word of condemning we meane nothing els theÌ„ that the heresies which haue bin condemned by the catholick church the same also wee condemne and which it allowed not the same also we allow not and this we desire to leaue witnessed to all posteritie Vpon the first chapter aphorisme 4. Whereas we haue giuen the first place next after the canonicall books to the Apocryphi in the volume of the Bible we did it induced by the authoritie of the greek and latine churches who did alwaies giue that honour vnto them that they should be ioyned with the canonicall books See the places in Hierome Cyprian and the councell of Laodicea cyted in the confession the first chapter fift aphorisme Moreouer we spake of books not of any manner of writinges For otherwise wee preferre the generall creeds before the Apocryphi Vpon the second chapter Of God The first aphorisme Though the propertie of existences bee to exist in the essence yet speaking of God we would rather vse another manner of speach that more vsuall for certaine causes as namely to teach against the reproches and skoffes of the Arrians of our time that the diuine essence is not found but onely in the persons and therefore that we do not make an essence aparte by it selfe subsisting from the persons wherein yet three persons should subsist as though the catholicke church should forge foure existences in God The third aphorisme Of this reall communication of the essentiall proprieties of God we haue also written a seuerall treatise in the booke which shal be intituled Of the incarnation of the sonne of God vppon the words to Phil. 2. Who when he was in the forme of God c. Vnto which we referre the reader who so he bee that desireth a further explanation of this doctrine Surely the Lord Iesus when he said No man knoweth the sonne but the father and no man knovveth the father but the sonne and he to whome the sonne will reueale him he plainely excepted his created minde from that essentiall knowledge wherewith the father knoweth that is as the schoolemen speak comprehendeth the sonne and the sonne the father teaching that what knowledge soeuer creatures haue in themselues coÌ„cerning God the same is some waye reuealed vnto them and therefore such knowledge is not the essential infinite knowledge which is in God but a created and a finite or determinate knowledge Vpon the 5. chapter of the worlds creation c. The 2. aphorisme That the heauen of the blessed wherein the Lord Iesus is now in his bodie doth differ froÌ„ the earth and from the other heauens and is aboue all those visible heauens besides that which hath bin already said these few proofs do also confirme Eph. 4. Christ is said to haue ascended aboue all heauens in another place he is read to haue ascended into heauen and to bee in heauen and to sitt at the right hande of the father Therefore this heauen is aboue the other heauens and differeth from them So in the third to the Colloss the Apostle distinguisheth the place where Christ is at the right hand of the father from the earth and calleth it vpward saying Seeke yee the things aboue sett your affections on things aboue where Christ is and in the 4. of the first to the Thess he saieth the Lord shall descend from heauen namely into these lower partes and all the godlie shal be caught vp into the ayre to meete Christ in the cloudes That heauen therefore is aloft not on the earth not in the ayre much lesse in euerie place For he shall come downe in the visible shape of his body froÌ„ the high heauen into these parts to iudge the quick and the dead Of this heauen wee haue spoken particularly in our bookes Do operibus dei of the workes which he created in the sixe daies Wee therefore disallow of that doctrine which is contrarie which distinguisheth not the heauen from the earth nor this heauen from other heauens but would proue it to be euerie where Vppon the 7. chapter The 11. aphorisme Among other thinges which Iulianus the Pelagian obiected to Augustine proouing defending originall sinne these were some that either he made God an author of sinne or the deuill a creator of man and that because the Pelagians thought that Aughstine made originall sinne the very substance of man Al which obiections he confuted in his 7. Tome against Pelag. the 5. booke and first chapter in these words Neither do we ascribe iniustice to God but rather equitie in that euen infants are punished not vniustly with such and so many euills as we see neither doe we attribute the making of man but the corrupting and depraâ—ing of mans originall to the deuill neither doe we graunt a substance in the sinne but an actâ— of it in the first man and a contagion thereof in all his posterity neither do we graunt vnto infants a conscience without knowledge in vvhome is neither conscience nor knowledge but he knewe what he did in vvhome all haue sinned and from whome all haue drawnâ— corruption c. Vpon the 9. chapter The 5. aphorisme How they can winde themselues out of this errour which denie that the fathers did eate the true flesh of Christ we see not as though because he was not as yet indeede existing in nature therefore he was not existing in the assured promise of Christ consequently could noâ— be apprehended and eaten by faith For this proposition is generall and to all men at all times belongeth Vnlesse ye eate the flesh of the sonne of man yee haue no life in you For life is not imparted but onely to those which by faith as members to the head are ioyned to the flesh of Christ by the flesh to the spirit or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the word which is life Vpon the 10. chapter The 3. aphorisme For God would shew c. That which I said of the first second third and fourth estate had bin more cleare if I had told what man was before he sinned what after hee had sinned what vnder grace and what he shal be in his glorie Vpon the 11. chapter of Christ the redeemer aphorisme 6. That the person of Christ speaking properly is compounded of the diuine nature which is immeasurable and most pure and of the humaine which in respect of the diuine is lesse then a pricke to an infinite masse as of two partes truely and properly so called wee together with the schoolemen do
is truely attributed also to the diuine nature But how can that be sith passion cannot fal into it It is therefore common to it to suffer not in the owne essence for that nether could nor can suffer but in Christ that is in the person of Christ which consisteth of the two natures and therefore which onely according to the flesh suffred so that in the proper essence of the deitie thereis no passion but it is onely in the common person by reason of the flesh and consequently God is also said to haue suffered when notwithstanding the deitie suffred nothing but onely the person of god man that is he which is God and man suffred according to the flesh I will rehearse this againe The proprieties for example of the humaine nature as to suffer to die they are therefore said to be common to the deitie because the deitie also hath them For if in no sort it had thē the same could be said no wayes to be made cōmon to it with the flesh Now then they are truely said to be commō to the deitie with the humanitie not simplie but in Christ because it hath them not in it selfe that is in the owne essence as the flesh hath but onely in the person of Christ which is one and the same person of both the natures seing it subsisteth in both of them The soule also hath the proprieties of the body common vnto it selfe not in it owne essence as the bodie but in the person of man who as he consisteth of them both as being his essentiall partes so also he hath in himselfe really the proprieties of them both so as he may truely be said to be visible and inuisible mortall and immortall This which is said of the proprieties of the humaine nature common with the diuine not in the proper essence of it but in the common person of both the natures that the same also is to be thought and saide of the diuine proprieties with the humaine we are taught by Vigilius bishop and martyr These things being in very deed thus it hereupon is to bee gathered what manner of speaches may be thought agreeable to these matters If a propriety of the flesh as to suffer be in some sort common to the deitie thē it may in some sort be said of the deitie If it bee not in such wise common to the same as to haue it in it selfe as in it owne essence nor as an essentiall parte of it selfe nor as an accident in the subiect then the deitie cannot bee said in it owne essence to bee subiect to passion But if it bee common vnto it onely in person then to suffer cannot be said of the deitie in the abstract but onely in the Concrete this is by such a worde wherein the deitie maye bee so signified as the person may bee signified with it such as bee the Concrete names as God For by this name so farre forth as therein is signified the person of Christ which is also God and not bare man it is truely and really said that God did suffer and died yet not fimplie and according to his deitie also but onely according to the flesh whose propertie it is to suffer and to dye Wherefore as this is most true God suffered so this is most false the deitie suffred or that Christ also according to his diuine nature suffred This is the doctrine of Vigilius and the whole church But seing that which Vigilius hath deliuered of the proprieties and communion of the natures is indifferently said of all the proprieties and their communion in Christ so that by this hypostaticall or personall vnion the diuine proprieties are said to be made commō to the humanitie in the same sense that the humaine are to the diuinitie namely not in the essences of the natures themselues but onely in Christ and in the person of Christ it followeth like as the proposition is impious the deny by reason of the vnion with the flesh in the person of the sonce of god is made partaker of passion in it owne essence so also this is blasphemous the humaine nature by reason of the vnion with the diuine receiueth of it that it is omnipotent really in it ovvne essence c. Now if we add that which the same Vigilius left in writing out of the common consent of the whole church booke 4. chap. 4. this doctrine which we shewed euē now out of him will more plainely appeare For disputing against the Monophysites defenders of one nature he plainely prooueth by the diuers proprieties which were seene in one the same Christ and which the holy Scriptures do speak of that the word and the flesh cannot bee in him all one nature he bringeth a reason because one nature cannot receiue in it selfe any thing that is contrary diuers besides other things he also writeth thus Moreouer if there be but one nature of the word and of the flesh how can it be but that the worde being in all places the flesh must be foūd in al places too For doubtlesse when it was on earth then was it not in heauē now being in heauē it is not likewise on earth yea it is so farre from being on earth as that according to it we looke for Christ to come downe from heauen whome according to the word we beleeue to bee with vs on earth Therefore according to your opinions either the word with his flesh is contained within one place or the flesh with the word is in all places whereas one nature cannot receiue in it selfe any contrarie or diuers things But it is verie contrarie and farre different to be circumscribed or contained in one place and to be euerie where and seing the word is euerie where and the flesh is not euerie where it appeareth that one the same Christ is of both natures and that he is euerie where according to the nature of his diuinitie and is contained in a place according to the nature of his humanitie that he hath beene created and hath no beginning that he hath died and hath not bin able to dye the one he hath by the nature of the word whereby he is God the other by the nature of the flesh whereby the same God is man Wherefore this one the sonne of God the same made the sonne of man hath a beginning by the nature of his flesh and hath no beginning by the nature of his diuinitie he was created by the nature of his flesh and was not created by the nature of his diuinitie hee is circumscribed by the nature of his flesh and is not contained within place by the nature of his diuinity he is lesse also then the angels by the nature of his flesh and is equall to the father according to the nature of his diuinitie he died by nature of his flesh died not by nature of his diuinitie This is the catholick faith and confession which the Apostles deliuered the
therefore cannot really be communicated to the other nature as to be impassible eternall immeasurable Some are proper to the humaine nature and therefore cannot altogether indeede be communicated to the other nature as to be made to be finite and passible And other some propper to the wholle person consisting of both natures and therefore common to both natures together as to be a mediatour a redeemer a Sauiour 9 To this third kind pertaine those actions which the greeke Fathers called the actions of God maÌ„ or actions divine and humaine because in the workes of our redemption each forme worketh not the property of the other but of it selfe yet with the communion of the other the worde working that which belongeth to the word the flesh performing that which belongeth to the flesh 10 Of these three kinds of Atributes we find in our selues an example not vnlike For in a man some thinges are proper onely to the soule as to be immortall to vnderstand to wil soÌ„e thinges to the body only as to be mortall palpable heauy Some things common to them both as be such works to the performaÌ„ce whereof each part worketh that which is proper to it with communion of the other as to write to speake to runne and to doe whatsoeuer is done by the ministery of the body yet not without the vertue and guidance of the soule 11 Nowe of this which hath beene saide of the diuers Subiects Praedicats there followeth a diuersitie also of PraedicatioÌ„ Euery Praedication therefore of Christ is either proper and simple or els improper and figuratiue 12 The proper and simple PrÄ™dication falleth two waies one is when those thinges which are proper to one nature they are predicated or said of the person of Christ beeing expressed by a name either denominated of the same nature or proper to the person as this our God or Christ is omnipotent and euery vvhere present also this man or Christ suffered and died The other is when such things as are proper to the wholle person they are said also of the wholle person signified by a name that containeth both the natures such as these are that belong to the office of a mediatour and the honour of an head as Christ Imanuell God incarnate redeemed vs sanctified vs saued vs is a King to be vvorshipped which are said therefore to be proper to the person because they can be seuerally applied to neither of the natures Nowe all such be proper and simple propositions because in all which are of the same kinde the Praedicates be coupled with the Subiects in all those thinges which are of the verie same kinde 13 The improper and figuratiue praedication is likewise twofold one wheÌ„ as these things which are proper to the wholle person either belonging to the office of a mediatour or to the honour of an head the same are saide of on of the natures signified either by an abstractiue or a concretiue name As the flesh quickeneth the blood washeth from sinne God redeemed the Church the Mediatour of god and men Man c. The other when that which is proper to one nature is said of the other nature signified by a name which is concretiue and which be tokeneth the person as God suffered and died man when he was on earth was also at the same time in heauen 14 For in thâ—se improper propositions of the latter sort the proprieties of diuerse kindes are coupled as wordes concretiue and therfore god is vnproperly said to suffer in as much as the name God in it owne propper signification doth betoken the divine essence which cannot suffer but in respect of the person being meant which is also man it is a true though an improper propositioÌ„ therefore these things are said of the wholle person by a Synechdoche whereas indeede they agree not to the same but onelie in respect of one nature 15 This latter forme of an improper speech we call the coÌ„munity of proprieties as the greeks doe which Theodoret expounding calleth the communitie of names And Damascene the troope of retribution 16 For with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a concretiue worde signifying the proprietie of some nature And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was when as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proprieties of one nature were mutually and reciprocally spoken of the concrete name of the other nature which name did signifie the person so that it is meere folly to thinke that the Fathers when they spake of the comnication of the Idiomes that they meant to speake of any reall powering or communication of the essentiall proprieties of one nature into the other seing they write plainely the vnitie maketh the names common but neuer maketh the things common 17 For if our talke be of the natures themselus Theod. diâ— 3. p. 67. B. which are in Christ Theodoret with other fathers teacheth vs that wee must so speake as we do not saye that those which are proper to the one nature are in very deed common to the other but that wee giue to either of them alone that which belongeth to it Euen as that which belongeth to the soule wee giue it not to the body and contrary wise But if we speak of the person we must so frame our speach that we may declare those things which are proper to each nature to bee truely and indeed common to the whole person euen as also we giue to the whole man really and in trueth aswell those things which belong to the soule as to the bodie Now his very wordes after his bringing in of the similitude of the soule and the body the whole man follow thus So we must speake of Christ And when we speake of the natures in Christ wee must geue to each of them those things which do befitt each we must know what things are proper to the diuinitie what to the humanitie but whenas we speake of the person we must make those things which are proper to the nature common and must fitt these verie same to our Sauiour Christ and we must call him both God and man both the sonne of God and the sonne of man both the sonne of Dauid and the Lord of Dauid both the seede of Abraham and the creatour of Abraham and so of all the rest The same doctrine he also confirmeth out of Amphilochius bishop of Iconium and out of other fathers in many places in his dialogues 18 Damascene also to expound the same matter to wit how the same thinges which belong to one nature should be communicated to the other namely in person writeth thus The word doth approprsate vnto it selfe those things which belong to man For those thinges which pertaine to his holy flesh be his and he doth by a manner of mutuall praedication impart those things which are proper to himselfe vnto the flesh by reason of the being of the partes mutually one within the other and their
holie ghost and so Iesus Christ our aduocate is to be prayed vnto and none other Psa 50.16 For of calling vppon God alone there bee expresse commaundements sith he alone is to bee serued and worshipped And of Christ being our mediatour and aduocate we lack not testimonies and examples in the Acts of the Apostles in their Epistles Deu. 10.12 Mat. 4.10 Col. 2.18 in the reuelation And as it is expresly forbidden vs to serue or worshipp any meere creature whatsoeuer it bee either in heauen or earth so also we are forbidden to praye vnto them And if whatsoeuer is not of faith is sinn Ioh. 1.6 much more then is that which is admitted against the cleare worde of God sith the verie heathen themselues thought none was to bee called vppon except he were thought a God And how shall they pray vnto him saith the Apostle in whome they haue not beleeued But that God alone and Iesus Christ are to be beleeued in the whole scripture and the whole catholicke church euen in the creede which is daily rehearsed do manifestly teach II. A christian man may sweare lawfully We also beleeue that a christian man may sweare Ier. 4.2 lawfully namely in trueth as the Prophet teacheth in iudgement in righteousnesse so that his oath be neither false nor rash nor vniust Neither is it condemned that one should take the name of the Lord but if he take it in vaine and for an vntrueth And among all nations since the beginning of the worlde an oath hath beene vsed when it maketh for the glorie of God and profite of our neighbour Yea it hath beene confirmed by the examples of god himselfe of Christ and of the Apostles being a parte of Gods worship to speake nothing of the perpetuall consent of the whole church Wherefore the doctrine of Christ in Matthew Mat. 5.35 Ia. 5.12 or of Iames in his Epistle cannot be repugnant vnto this For they spake against the abusing of oathes and ment to declare a true vnderstanding of the commaundement concerning an oathi III. We must not sweare but by God We beleeue when an oath is to bee taken that we ought to call vppon or take to witnes of our conscience no other besides God and therefore may not sweare but by him For God alone is the searcher of our hearts and he alone must haue his honour and worshipp that he may bee the witnesse and reuenger against our soules if we performe not that which by our oath we promise IV. Oathes which are iust and lawfully taken must be kept Hereuppon we confesse that for the honor of God whose name in our oathes is as it were laide to pleadge all oathes lawfully taken ought to be obserued as also the law commaundeth neither is the name of God to bee taken in vaine or in an vntrueth V. Oaths vpon vngodly and vniust matters such as be against the law of God ought not to bee made or being made ought not to be kept Againe sith wee ought to promise nothing that is vniust or vngodly namely contrarie to the law of God much lesse doe we iudge it lawful to be confirmed by oath or by taking the name of God yet if it be taken we affirme that such an oath vnlawfull in it selfe ought not to bee kept because in performing such an oath the sinne is doubled Mat. 14.7 as wee reade of Herode in the Euangelists VI. Oathes which cannot be kept vvithout breach of Gods law ought not to be kept though some such oathes are in themselus not vniust This also wee adde that all such oathes as cannot be kept without breach of gods commaundement C. 22. q. 4 though they are in themselues not vniust yet are not to bee kept And therefore for example sake they which by oath promise perpetuall single life which afterwards they cannot keepe without manifest breach of Gods law we iudge that such ought by no meanes to keep their oath VII Errors Wee disallowe therefore those which praye vnto idolls dead men things without life or do worship them Wee disallow also the Anabaptists which simplie condemne all oathes and affirme that no manner of oath is lawfull for a christian man as also those which call to witnesse to their soules others besids God lastly those which hold that their oathes which in themselues are vngodlie and cannot without great offence be performed yet that they are to be fully kept and obserued CHAP. XXIII Of Christs church in generall SIth it appeareth that the church of Christ which is his bodie doeth consist of those which are coupled vnto him by the bond of the holie ghost as members to their head and it is manifest that the gospell and sacraments with which as with instruments men are knitt vnto Christ are not administred but in the church and that all which are indued with a true faith in Christ with hope loue repentance and care to doe good works do pertaine vnto the church Therefore we thinke it a thing worth the labour to declare what our faith is concerning the church the rather because about this article chieflie there are so great controuersies And first of all of Christs church in generall so with the whole church it selfe doe we make confession of our faith and purpose afterwards to speake seuerally of the militant church and the things thereunto pertaining I. The article of faith concerning the church out of the Apostles creede We beleeue the holie catholick Church the communion of Saintes II. What we meane by the name of the church the description thereof By the name of Christs church we vnderstād a certen number and companie well knowne to God both of Angells and men not onely chosen and predestinated to haue a perpetual communion with Christ and among themselues and to serue the true God according to his will and commaundement and to loue among themselues mutually with a perpetuall and sincere loue but also of those which in their time shal be effectually and by the holie spirite called out of the number of others and ioyned to their head Christ and so truly made Saintes Which number was begonne from the first creation and gathered and continued in a perpetuall line band of the holy ghost and to be continued to the end of the world yea to all eternitie and partly alreadie triumphing in heauen with Christ and partly yet on earth warring with many enimies for Christ preaching and hearing the worde of the gospell ministring and receiuing the sacraments and taking care that the commaundements of Christs may be kept aswel publickly as priuately III. The church is a companie consisting of many For the Scriptures teach vs that the church is a companie consisting of manie as a bodie compact of many members calling the same the bodie of Christ distinguished into many mēbers and also a flock of sheepe Eph. 1.23 Ioh. 10.3 Heb. 11.10 and the kingdome of God and acitie consisting of many
personally vnited to the diuine therefore the gifts of God conferred vpon the same are without measure as is declared in the aphorisme following The 12. aphorisme Although when I wrote this confession I thought to my selfe that I had hādled al things which belong vnto this article of the person of Christ yet I thought for the better explaining thereof to ioyne this also which followeth to that which I said before 1 There is and euer was one onely person of Christ For there is but one onely begotten sonne of God and one and the same Christ 2 This person being from all eternitie by the naturall begetting of the father is proper vnto the word but in time was made common to the humaine nature taken to it by vertue of the personall vnion For in the word the essence which it hath common yea the verie same with the father the holie ghost is to bee distinguished from the proper manner of subsisting whereby it comes to passe that it is a certaine Hypostasis or person distinct from the father and the holie ghost and therefore is and is called the Hypostasis or person proper to the sonne or to the worde But this eternall Hypostasis proper by nature vnto the word is by this vnion made common as we said with the diuine nature and the humaine taken vnto it namely that the vvorde doeth no lesse subsist really in this humaine form thē it doth in that diuine form in that respect is no lesse true and perfect man then true and perfect god yet the natures properties and actions remaining safe and distinct 3 Therefore into the vnitie of that immeasurable most pure and most perfect person was taken the humaine nature that is that lumpe consisting of the reasonable soule and flesh of man finite compounded and needing many things But how not so as that for example it cōtained that infinite person within the boūdes or limitts of it owne finite or determinate substance or that it spredd it selfe as it were stretched out into the largenesse of it And that which wee say of this propertie the same is to bee thought and beleeued of all the rest because they all remaine vnchaungeable and vnmixed How then was the humaine nature taken surely it was so taken into vnitie of the same person that yet it is not made the verie person but rather existeth in the person is borne and sustained of the person and euer dependeth wholly vpon the same For this vniō of the natures according to the Hypostasis or vniting of the Hypostasis is made without alteration confusion or diuision 4 Whereby it also followeth that the nature taken to speake properly is not a part of this person as is aforesaid For like as of the vnion of the two natures there is not framed a third nature so neither by taking the humaine nature into vnity of the diuine person is there framed as it were a new person which should be the proper person of Christ and should differ from the person of the word which is the word it selfe For it is altogether the verie same nor doth it differ from it selfe except herein that the same which subsisted onely in the forme of God and was onely God now subsisteth also in the forme of a seruant is also man and before was as a king naked but is nowe clothed with our flesh as with a purple garment so that for this cause the fathers not amisse called the same in some sort a compounded person But marke also this difference besids the rest that the garmēt pertaineth not to the essence of a king but the humaine nature in Christ is in such sorte that without it cannot be defined what Christ is 5 Which is the cause why the humaine nature thus takē is to be reputed acknowledged as it were a part of the person of Christ namely because it is so taken into vnity of his person that as the vvorde with this humaine flesh is said to be and is man so also this flesh in the word and with the word God is said to be and is God as Athanasius Gregorie Nazianzene Damascene and other fathers haue proued out of the scriptures for that flesh is God not by nature but by Hypostasie in which sense the same flesh is omnipotent and present in all places whereuppon it comes also that what honour belongeth to the word of it selfe the same is also to bee giuen to the flesh in the word and for the word because of them both there is but one and the same Hypostasie 6 Add this moreouer for better explications sake that the word although wheresoeuer it bee and it is in all places there also the same is not onely god but also man and that because it hath in all places the humaine nature vnited therunto by Hypostasie yet where soeuer it is it selfe it doth not make it selfe an Hypostasis or personal to the humaine nature but only there where the same nature existeth namely so as that nature is sustained borne and wrought or mooued by it For how should the same be said to bee sustained where it doth not exist the feete are sustained by the soule not wheresoeuer the the soule is be it in the head but onely where they themselues are existing When the flesh was in the virgins wombe the word being then personally vnited vnto it did not thē sustaine the same out of the wombe of Marie but onely it was Hypostasis vnto it in the womb which sustained the same there and not in any other place which is also to bee said of all the time of Christs life when he liued in diuers places Likewise after his death it was Hypostasis vnto his bodie when it was dead and buried sustained the same in it selfe but where surely not in heauen where the bodie was not but onely in the graue euen as also it was Hypostasis to his soule separated from his bodie not in the graue but out of the graue sustained the same in it selfe And now it sustaineth both the soule and bodie together in heauen not in earth much lesse euerie where 7 Neither doth it follow vppon this doctrine that the personall vnion is dissolued neither doeth it come to passe that the whole person is not Hypostasis to the flesh but onely in parte The reason is because this person of the word as it is infinite so also is it most simple and pure and therefore both is wholly Hypostasis to the flesh wheresoeuer the flesh existeth is also wholly Hypostasis in other places where the flesh existeth not being it selfe existing in the forme of god Indeed the soule as is aforesaide is wholly Hypostasis to the head giuing life to it and sustaining it but where not in euery part of the body but onely in that where the head it selfe is and out of the head is also wholly hypostasis to the feet sustaining them too not where the head is but where the
not in his power vertue onely but in his whole essence filling heauen and earth and all the world 8 But although he bee in euery place present yet hee is more said to bee in heauen then in earth and more in his children then in wicked men and more in one godly man then in another but this not in respect of his essence but by the power of his working and of his grace 9 Wherefore when we read in the Scriptures howe God doeth either depart from vs or returne to vs we must beleeue he doth not so by chaunging of place but by the effectes of his presence both internall and externall either shewing them or withdrawing them 10 Yet he is in the humaine nature of Christ in a farre other manner then in vs namelie not onely in a more effectuall operation but also in dwelling in him corporallie and as a part of a thing compounded so as he is true God but we cannot be so 11 But further it is so Gods propertie to bee immeasurable and infinite and consequentlie also euery where present as that it can belōg to no thing created no not to the humaine nature of Christ 12 For like as it cannot bee that any creature can be made God in essence so neither can it bee that that which is not God should in it owne essence exist euery where sith it can neither be infinite nor immeasurable 13 Wherefore like as by this that Christ is shewed to be euery wherein his own essence he is prooued to be true God So if any would prooue the bodie of Iesus Christ to exist euerie where in it owne essence they must either denie that Christs deity is prooued by that argument or els they must needs frame a new god and that a corporall one 14 Christs bodie indeed is present not onely in it owne vertue but also in substance to the minds of all godlie men receiuing the same by true faith and so by Christs spirite growing more and more into one with the same Christ no lesse nay more then the sunne is to the eies of al them which see but yet Christs body can aswel exist in many places at once much lesse euerie where in that manner of existing where in it is in heauen as the bodie of the sunne can exist in al the pattes of heauen and earth in the verie same sorte that it is in his owne spheare 15 Yet hereupon followeth it not as some do impudently cauill that the eternall and true deitie of Christ is denied but contrariewise it is rather prooued sith the vvorde of the deitie is defended to be of that sort as it can be imparted to no created thing so as the same should be God in essence or equall to God in any diuine proprietie 16 For God could not bee the word if of what sort he is of the same sorte any creature might be made no though it be a spirituall creature much lesse a humaine bodie 17 On the other side rather they that wil haue his diuine and essential proprieties so powred into the humanitie of Christ that it is aswell almightie and euery where as is his deity they doe not onely open a wide gate to the Arrians but euen take away the true deitie of Iesus Christ 18 For hee is not indeede true God whose essence and nature can be so really powred into any thing created as that the same may bee made altogether such as the same God is really and by it selfe infinitely mighty infinitely wise extending it selfe as I may say endlesly and by that meanes actuallie existing euerie where in it owne essence 19 For the essentiall proprieties of God are in verie deed nothing els but his verie essence seing otherwise it could not be most simple 20 To say then that Christs humanitie is aswell made almightie and euerie where present as is his deitie is as if thou shouldst saye that it is made such in it owne essence and nature and therefore is true God 21 Now such a deity is no true deitie therefore the vvorde which is horrible blasphemie shall not be true God 22 Add that it is not onely most absurdly but also most impiouslie saide that the proprieties of the diuine nature are powred into the humaine 23 For neither did we euer reade that the word or any proprietie thereof was powred into Abrahams seede as contrarie wise we read that Abrahams seede was taken by the sonne of God neither could the proprieties of the word be powred into the humaine nature without powring of the nature it selfe and the diuine essence seing they are in verie deede nothing else but the diuine essence 24 But the diuine nature cannot be transfused into the humaine but that the vnion of the natures must cease and so a mixture and confusion must be made and they which are so mixed do cease to be that which they were 25 Now therefore we say that deitie to which any created thing can bee made equall is not a true deitie 26 For it would needs be that either the thing to bee made equall must bee made infinite which is altogether impossible or els the same deitie to which it is to be made equall must be finite seing nothing that is finite can be made equall but onely to a thing finite But a deitie finite is no true deitie Of the eternall omnipotencie of one true God yeare 1575. 1 WHen in the Scriptures god is called mightie we must not conceiue in our mindes that there is a passiue might in God whereby he may suffer any thing or leaue to be that which he is or become that which hee is not by any chaunge of himselfe but we must with a firme faith beleeue as it is indeede that hee hath onely an actiue power whereby he alwaies worketh and can worke 2 For god is an essence most simple most perfect truely eternall voide of all passion and vnchaungeable and most powerfull of whom and by whome all things are made 3 Yet wee must not imagine any such actiue power in God which is a diuers thing from his essence 4 For God in his owne most simple essence is such whatsoeuer he be iust good or almightie 5 And although there be indeed but one onely power in God yet for the diuers respectes wherein he is considered it may be saide not impiouslie to be manifold 6 For it is one respect when it is considered as God workethal waies in himselfe in vnderstanding willing louing and another respect when wee behold it as God hath wrought outwardly or without himselfen in creating the world and as he euermore worketh in gouerning the same and as he could worke innumerable things if he would 7 Therefore as the actions of god are not vnfittly distinguished into abiding actions and passing so the power of God may not vniustly be called two-fold one wherein he euer from all eternitie did worke and doeth worke in himselfe the other wherein he did not
onely make ruleth and worketh all thinges in time without himselfe but also can bring to passe infinite things which he neuer will doe 8 Whereuppon it is also that the same is vsually deuided into actuall power which worketh whatsoeuer hee will and into absolute power whereby he can also do infinite things which he will not because otherwise he could not be said to be simply omnipotent 9 For as we hold not with them which think God is therefore called omnipotent because simplie whatsoeuer can bee saide or thought whether it be good or ill or if the same implie a contradiction he can doe the same so neither doe we subscribe to their opinion which hold that God is called and is omnipotent for no other cause but for that he can do whatsoeuer he wil that his power should so stretch no farther then his will but we beleeue he is therfore almighty in that besides he can do whatsoeuer he will he can also both will bring to passe innumerable things which he will neuer will nor bring to passe 10 For when the Scripture saith that God did whatsoeuer he would it plainely teacheth that he could haue done much more if he would And he which saieth hee will haue mercie on whome he will and he will harden whome he will he sheweth manifestly that he could aswell haue mercie on all or harden all as he can harden some and haue mercie on some and therefore that hee can haue mercie on more then he will haue merdie on and so that there are more things which he can doe then he will doe 11 For that which he can doe be can by his nature doe and therefore can not but be able to doe it vnlesse he could also so doe as that he should not be God But whatsoeuer without himselfe he willeth he freely willeth it and therefore could also not will it so as it is manifest that God can do more then he will seing he can will that he will not 12 Now we say God can doe all those thinges which are not repugnant either with his personall proprieties or with his essence and nature or which implie not a contradiction or lastly which are not of the defect or want of power if they be admitted 13 Thus although the father cannot bee the sonne nor the sonne the father neither also the father cā beget of himselfe another sonne or the sonne any other of himselfe yet therefore doeth nether the Sonne nor the Father cease to be omnipotent 14 For these are personall proprieties that the father should begett and not be begotten but the sonne be begotten not begett neither doth the essence of God beare it that there should be more fathers or more sonnes 15 Neither is any thing taken away from the power of god in that he cannot bring to passe but that he must be good iust wise seing he cā not be God vnlesse he be such as the scripturs describe him 16 So we take no power from God nor weakē it at all if we say God cannot sinne he cannot suffer he cannot bring to passe either not to be that which he is or that those things which are done should not haue bin done because these things are partly of the defect of power and partly they implie a contradiction And therefore are directly repugnant to the trueth of God and simply impossible 17 And so is it the propertie of God to be omnipotent as that it can belong to no created thing 18 For seing omnipotencie is nothing else but the verie immeasurable infinite essence and able to be communicated to no creature that it should agree to that thing to be omnipotēt vnto which it doeth not agree to be God in it owne essence 19 Neither can a thing finite bee capable of a thing infinite seing euerie thing is receiued according to the measure as they saye of the receiues 20 Also it is no lesse contrary to the nature of God that there should bee more almighties then that there should be more gods Whereupon christian religion will not allow that the three persons in God should be said to be three almighties 21 Wherefore although the man Christ Iesus is truely omnipotent because hee is not man onely but also God yet his humanitie cannot be or be said to be properly omnipotēt without impietie 22 For the humaine nature of Christ though it be vnited to the diuine nature into one person of the word and yet as it is not therefore made God so neither is it made properly omnipotēt but held still the owne weakenes whereby it was able to suffer for vs and to die 23 For neither could it haue suffred if as God so also it had beene made omnipotent seing to be able to suffer is impotencie and therefore God could not suffer because hee is omnipotent 24 And if the humaine nature of Christ was made omnipotent through the hypostaticall vnion in Christ why doe the Scriptures attribute it not to his humanitie but to his deitie that his bodie sawe no corruption or that this soule being restored to him he rose from the dead 25 Furthermore as a humaine bodie through the vnion with the minde neither is made an incorporeall substance indued with will and vnderstanding neither receiueth from it either immortalitie or the vertue of vnderstanding or willing so neither the humaine nature through the vnion with the diuine nature of the word is made an essence subsisting by it selfe most simple and most perfect or hath receiued from it to be properly omnipotent 26 Noreouer the argument whereby the father 's prooued against the Arrians Christ to bee true God by the omnipotencie attributed in the holie Scriptures to the sonne is quite ouerthrowne if we graunt that the omnipotencie maye bee communicated to any created thing 27 Lastlie concerning religion wee must not speake but agreeable to the Scriptures and to the analogie of faith But the holie Scriptures doe declare none but onely God to be omnipotent neither did the church euer professe any otherwise in her creeds 28 Whereas Christ saide after his resurrection alpower is giuen vnto me Authoritie is one thing and power another neither said he it is giuen to my humanitie but to me neither was this spoken in respect of his nature but of his office of a mediatour And that office was and is of his whole person according to both natures 29 Therefore as we beleeue by the holie ghost God alone to bee truely and properly omnipotent so also with the whole church do wee confeffe and preach 30 But we doubt not that the humaine nature of Christ is indued both with that power though finite which farrexceedeth the power of all created things aswel in heauen as earth and therefore wherein it may well properly be called the mightiest of all creatures also forthe hypostatical vnion with the truely omnipoten worde although properly in it selfe it be not such yet we graunt it may in some sort be said
like as no other but the verie same Christ rose from the dead so he rose in no other but in the verie same bodie in which he suffred died and was buried 14 For he could not be truely said to be raised and to rise from the dead except that which truely died the verie same quickened againe should rise againe 15 Now the bodie wherein Christ suffred died and was buried was a true humane bodie visible palpable circumscribed Therefore Christ after his resurrection had and retained no body but that which was circumscribed in a certaine place and wheresoeuer it was and is might and may be seene and handled 16 Add also that the Apostle carefully discoursing of the qualities with which our bodies being raised vp to eternall life shal be indued he saith not that they shal not be subiect either to the eye or to the touch or not bee circumscribed in a definite place but he rehearseth onely incorruption glorie and power as is the agilitie thereof and that they shall rise spirituall not that the corporall substance shal be chaunged into an incorporeall but that they shal be as the greeks call it immortall and shal be full of the holie spirite dwelling and working in them The Apostle therefore taught that these are qualities neuer to bee seperated from the bodies namely that they shal be circumscribed visible palpable Wherefore neither did Christs body after his resurrection put of these qualities 17 Neither is that exception any thing that Christ after he was risen came in to his disciples the dores beeing shut For it was not therefore either made vnvisible or vncircumscribed or vnpalpable seeing Christ being come in and seene of his disciples presently saide Feele or handle and see Luc. 24. for a spirit hath not flesh and bones as ye see me haue And therefore as the Fathers teach there was no chaunge made of Christs bodie no more then there was when he or Peter walked vpon the waters but by the omnipotency of his diety hauing power ouer all things the doores gaue place to the true and firme bodie of the sonne of God 18 Wherefore not without cause did the Fathers condemne not onely Marcion the Maniches and others which taught that Christ tooke not a true and firme humane bodie but a phantasticall one and did all things according to imagination and phantasie but also the Originists Iohn of Hierusalem and Euticius of Constantinople Hier. tom 12. ad PaÌ„mach Greg. in Iob. lib. 24 c. 29. Bishops and others which said that Christs bodie after his resurrectioÌ„ was made so spirituall that it was more thinne then ayre and therefore invisible and vnpalpable 19 Seeing then that in the supper no other bodie of Christ is giuen vs to be eaten but that which was broken for vs that is truely suffered and died it followeth that Christs 〈◊〉 body which we eate in the Supper is truely circumscribed visible and palpable and consequently seeing nothing is seene touched or perceiued in the Supper besides bread the same body cannot in it owne substance really be contained vnder the formes of bread and wine or lie hidden in the very bread and wine 20 Nowe we acknowledge the resurrection of Christ is both the cause and an example of our as well spirituall as corporall resurrection The cause of the spirituall because the Apostle saith to the Rom. 4. he rose againe for our iustification and an example because he saith Rom. 6. we are burâ—ed togither with him by baptisme into his death that as Christ was raised from the dead by the glory of the Father so we also should vwalke in newenesse of life 21 But that he is the cause of our corporall resurrection we doubt not 1. Cor. 5. for that the Apostle saith If Christ be risen againe we shall also rise againe and for that he also saith Christ is the first fruits of them that rise and an example for that the same Apostle also writeth he shall chaunge our vile bodies Phil 3.21 that they shall be like his glorious bodie 22 Wherupon It also followeth either Christs bodie not to be invisible vnpalpable vncircumscribed and so not spirituall bodies but incorporall spirits 23 For where Christ saith Feele and see for a spirite hath not flesh and bones as yee see me haue hee did not onely conclude that himselfe was no spirite but he especially taught this that there is no flesh nor bones but may bee seene and felt 24 The Scripture teacheth and the church coÌ„fesseth that our Lord Iesus Christ being raised from the dead did shew vnto his disciples for fortie daies space by many arguments that he was truely risen and then euen in the beholding of the Apostles that he was lifted vpp from the earth ascended into heauen Therfore like as no other Christ rose againe then he which died so no other ascended into heauen nor in no other body then he in which that truely rose againe froÌ„ the dead the sonne of God truely humane visible palpable and circumscribed 25 Wherefore as the conuersation of the same Lord Iesus Christ wherein he conuersed amoÌ„g his Apostles after his refurrection for fortie daies space was not fantasticall but reall and true so also his ascension was not onely visible but also truely as the fathers say locall when the Apostles sawe him ascend from the earth vp into heruen 26 But such an ascension and mouing cannot agree to his divine nature therefore he ascended according to his humane nature 27 Yet by the way we denie not this but that Christ as God like as he is said to haue descended from heauen in respect that he abased himselfe taking vpon him the vile forme of a seruant and suffred in it so also it may rightly be said that he is exalted and ascended vp into heauen namely in respect that in the very same forme of a seruant when it was glorified euen the forme of God was after a sort glorified by his ascention and after it that is was made glorious in the wholle world 28 But it is apparent that as this consequence is not good Christ himselfe beeing God and man ascended into heauen in a locall and visible moouing Therefore he in the same sort ascended according to his dietie so neither is this good Christ God and man is with us to the ende of the world truely and in his owne essence therefore he is present on earth as wel in the substance of his body and soule as in the essence of his dietie 29 If also the Apostles sawe with their eies Christan his owne body by chaunge of place ascending from earth into heauen then the heauen into which he did ascend caÌ„not be an vbiquitary heauen but it must needes be farre distant from the earth 30 Moreover nature and all right requireth that for every thing some certeÌ„ place must be assigned as we see god hath done in all the things which he created Seing then no created thing
can be found more excellent then Christs body both for the vnion with the word and for the wonderfull gifts created in the same and so also for the most perfect glorie and happines wherein he nowe liveth It must needes be that this bodie must exist in some certaine most happie place 31 Neither can it proceede but onely from trupiety and from our true reverence towardes Christ that we should beleeue that his body doth dwell not vnder the earth not in the earth not in the waters not in a peece of bread not in every leafe of a tree not in the ayre or in the celestiall speres but in a place as the most happie faire perfect so the highest of al others which we with Ambrose think the Apostle spake of when he said that he was caught vp 2. Cor. 12.2 4. into the third heaven and into paradise 32 To this the same scripture also teacheth the Catholike faith beleeueth and confesseth that the same Iesus Christ shall come out of that heauen in the cloudes Phil. 3.20 1. Thes 4.16 1. Thes 4.17 to iudge the quicke and the dead and that we beeing raised from the dead shall be caught vp into the aire to meete him in the cloudes and so shall be with him in that heauen for euer 33 And this heauen Ioh. 14.2 which is called the Fathers house and the heauenly citty and by many other names The scripture prooueth to be placed aboue all the visible and mooveable heauēs saying that Christ is ascended aboue all heauens Eph. 4.16 and that he is in heauen 34 For this heauen wherein he is in his body and wherein we shall be in our bodies and soules cannot be some vast and I knowe not what vncreated roome partly because nothing is vncreated but God partly because it is plainely to the Hebr. Heb. 11.10 said to be Gods workmāship 35 Moreover the chiefe and principall efficient cause of that moouing wherein his bodie was carried vp into heauen was the divine nature remaining in him according to that to the Phil. 2. God hath exalted him And he was taken vp of God into glory But a secondary efficient cause was the gift of agility which followed his glorious resurrection bestowed on the humane nature by the diety by which agility that flesh ascended vp not held and sustained by angels or by the cloudes as once Elias was in the fierie chariot but of it owne accord and without trouble or difficultie and therefore that motion was not a violent motion 36 Now this ascention of Christ our head was the cause and the example of our ascension which shal be into heaven For sith the head is ascended it must needes be that the members shall ascend and as his ascension was so ours shall bee For he shall chaunge our vile bodies to be like to his glorious body and we shall be caught vp into the cloudes to meete Christ in the ayre and so we shall be with the Lord for euer 37 If then ours shall be a true ascention and that we shall truely be lifted from the earth into heauen Therefore Christs body also did truely ascend from earth into heauen not imaginarily or putatively 38 And this doctrine of Christs true ascention into that highest heauen and his perpetuall abiding there is most profitable and full of cōsolation 39 For first it serueth to strengthen our faith about the certaine place where with the eyes and hands of our faith we may behold touch and take hold of the body of Christ Then to establish our hope namely that it shall be that before the resurrection of our bodies our soules beeing separated from our bodies they shall neither discend beneath the earth nor shall flote in the waters or the aire nor roule about with the spheres but shall be carried aboue all these heauens to that blessed and heauenly house of the Father into which Christ in his body is already entred that they may be euer with Christ Lastly to kindle in our hearts the loue and desire of a heauenly life and conversation as the Apostle saith If ye be risen vvith Christ seeke those things which are aboue set your affections on thinges vvhich are aboue vvhere Christ sitteth at the right hand of God 40 Of Christs sitting at the right hand of the father thus speaketh the Apostle And hath set him Christ raised from the dead and carried vp into heauen in the heauenly places farre aboue all principallities and power and might domination and euerie name that is named not onely in this vvorld but also in that which is to come and hath made all thinges subiect vnder his feete c. YVhatsoeuer is read otherwise in the holy scripture or confessed by the church in the Creedes concerning this sitting is agreeable vnto this 41 But we cā no where read that for this sitting at Gods right hand either Christ Iesus tooke any other body call it howesoeuer or that in his naturall body there was any chaūge made of the substance of it or of any of those naturall qualities and essentiall proprieties which it retained after his resurrection It is therefore manifest that in what body Christ rose and ascended into heauen namely a visible palpable and circumscribed body in the same he also sitteth at the Fathers right hand in the highest heauens and wheresoeuer he is or pleaseth to be he keepeth still to himselfe such a body 42 The Apostle also witnesseth and the church confesseth in the Creedes that Christ first died was buried raised from the dead and taken vp into heauen before he fare at the Fathers right hand Therefore either it is false that Christs humaine nature thē first receiued a gift for substance of his body to be really euery where or if it be true then it receiued it not by the hypostaticall vnion which was made in his very incarnation 43 Neither is this exception any thing that by the hypostaticall vnion this was giuen him in the first act as that if he would he might be present every where but by the sitting at Gods right hand it was giuen him in the second act that is that he was indeed present every where 44 For besides that the tearmes of this distinction are tearmes not taken from the fountaines of Israel but out of the puddles of sophisters Christ himselfe also refelleth this exception when speaking not of the first act but of the second that is of his actuall presence he said both a little before his death Where two or three shall be gathered together in my name there am I in the middest of them and after his resurrection bofore his ascension he said Beholde I am vvith you even to the ende of the world 45 By those sayings it evidently appeareth that either Christ spake not of the reall presēce of his body but onely of the presence of his diety and power of his spirit or that he is present to vs