A briefe institution of the common places of sacred divinitie. Wherein, the truth of every place is proved, and the sophismes of Bellarmine are reprooved. Written in Latine, by Lucas Trelcatius, and Englished by Iohn Gawen, minister of Gods word.

OF THE PERSON OF CHRIST.

The Part Confirmatiue. CHAP. VI.

THe neerest singular and determi∣nate beginning of our Redemp∣tion is Christ; as hee is God and

man; because, by him, Man was to be redeemed, in whome our redemption was from everlasting Predestinated: by him againe to be restored, by whom at first he was created: in him he ought to bee made partaker of the loue of God, who was the Sonne of loue, (or the beloved Sonne:) and at last in him, to obtayne the right of Sonnes or ad∣option; who, by Nature was the Sonne and heyre of God from everlasting.

Christ therfore, being God and man, is (as the scripture most briefly defineth) the Worde made flesh, or God made manifest in the flesh: that is a person, in whose singularity two Natures, (the properties thereof remayning whole,) are vnited for the Redemption of man∣kind.

For the explication of this Defini∣tion; we must consider of three things in order.

First, of the Natures, and the necessi∣ty, verity and actions thereof.

Secondly, of the Subject of the Na∣tures, or of the person, and of both the

Vnity, and the operation thereof.

Thirdly, of the Hypostaticall vnion of the Natures, and of the manner, foundation, power, and efficacy thereof.

As concerning the Natures, where∣as Nature is an outward beginning, making the thing it selfe, and distingui∣shing it from other things; we acknow∣ledge two such natures in Christ, accor∣ding to the Scripture, Divine, and Hu∣mane: both in themselues, and in their properties distinct:a 1.1 the one from e∣verlasting, immutable, immortall, im∣passible: the other in time conceyved, and borne, mutable, mortall, passi∣ble.

Both are Indivisibly necessary for the redemption of mankind, or the dis∣pensation of the office of a Mediator: the divine (Nature) that hee might sa∣tisfie God; that the satisfaction might bee proportionable to our debt; that an Infinite good might helpe an Infinite evill, by overcomming death, and by vndergoing both the heavines of sinne,

and the infinitenesse of Gods judge∣ment: Adde further, that whereas the arbitrement betweene God and man, is aboue the humanity; because no man can bee a chiefe and supreme messen∣ger of divine thinges; but God by his God-head; because no working aboue nature; such as is a sufficient Inter∣cession with God, is of (or from nature,) because no beginning, but of the God∣head it selfe, can bee the beginning of that satisfaction, which may stand be∣fore God; it must needes bee, that ac∣cording to the divine nature in his per∣son, hee tooke on him, all the partes of Mediation, (or Mediatorship.)

But the humane, that being man, hee might according to the Law, satisfie Gods justice, that hee might sufficiently suffer for the accomplishment of the worke of satisfaction, both by obeying, made vnder the law, and by dying, made a curse according to the Law; that in all thinges being like vnto his bre∣thren, sinne excepted, hee might bee a faithfull, and vniversall high Priest in

those thinges, which are to bee perfor∣med before God, to purge the sinnes of the people.b 1.2

Now, the divine Nature of Christ (that wee may in few wordes speake touching the verity of those Natures,) is that, whereby hee obtayneth the same Essence with the Father, and the holy Ghost: albeit, both according to his person, whereby hee is distingui∣shed to bee the Sonne of God, and ac∣cording to the dispensation of his office, whereby hee is discerned to bee a Me∣diator, hee is distinguished from the essence of God: of which nature we haue more largely treated in the place con∣cerning God,

The humane Nature of Christ is that, whereby hee holdeth the same Essence with vs, both the manner of subsisting or being a person, and the vitious accidents, and sinnes of the sub∣stance being excepted.

For neyther is the humane nature of Christ any thing by it selfe subsisting, without dependance: but being with∣out

subsisting, was assumed in the sin∣gularnesse of person, without any ey∣ther confusion of natures, or division of personc 1.3.

Neyther could any contagion of sinne infect that humane nature of Christ, the substance whereof being otherwise in it selfe, corrupt originally, the vnspea∣kable operation of the holy Spirite san∣ctified, and most fully purged from e∣very spot: nor yet ought (to infect,) as being that wherein the purging of our sinnes, was to be performedd 1.4.

These thinges excepted, Christ tooke our true and Reall Nature, & the same both whole and perfect, according to the substance, properties, and infirmi∣ties thereof.

The Substance; for Christ had both our whole Nature, and the Essentiall parts of it whole.

Our whole Nature: for hence is he called in the Scriptures, The seede of the Woman,e 1.5 the seede of Abraham, the seede of David, according to the flesh, or the fruite of his loynes,f 1.6 and

very where the Sonne of man.

The Partes: for hee had both a rea∣sonable Soule, and an Instrumentall body.

A reasonable Soule: this the Scripture, andg 1.7 the end of his Incarnation proo∣veth: for, that which is not assumed, is incurable. The Verity of Nature, be∣cause the other partes of man haue their beauty by the Soule.

An Instrumentall Body: this proued the verity of his humane Nature, which requireth a limitted matter: that is a fleshly and an earthly body:h 1.8 the ve∣rity of satisfaction, which ought to bee made in a body truly passible, & mor∣tall: Lastly, the verity of demonstra∣tion: for Christ shewed even by signes that hee had a body, not phantasticall, or heavenly, but fleshly, and earthly.i 1.9

The properties which Christ coassu∣med, are eyther of the whole nature: to witte, to bee created, and to bee finite, or of the partes, as of the Soule: for he had vnderstanding,k 1.10 and will,l 1.11 & the operations of both, and of the bo∣dy,

for hee had a shape, quantity and circumscription, and all the properties and naturall actions of a body.m 1.12

Infirmities: for it was behouefull; for the end of his Incarnation, that hee should wholy take vnto him all natu∣rall defects, sinne excepted; for of de∣fects, some are simply miserable, as Augustine tearmeth them, and some damnable; or as Damascene calleth them, Detestable: those Christ wholy tooke, because they were no let to his perfection, knowledge, and grace:n 1.13 but these hee did not so, because they had hindered our Redempti∣on.

Of these natures, the necessity, and verity whereof hath beene decla∣red, there are divers operations;o 1.14 for there are two natures in Christ, as it were two inwarde, and effectuall beginninges; out of which formally, Actions, and their manners, are dedu∣ced: wherefore, as all thinges in Christ, (his subsisting onely excep∣ted,) are two-fold, (or of two sorts)

to witte, his Nature, Properties, Will, Knowledge:p 1.15 so are there two-folde operations; some divine, some humane, distinguished by their beginninges, manners of doing, and the particular Actions of each of them.

By their beginninges: because, looke how many Natures there are; so many formall beginnings of actions there are.

By the manners of doing: for eve∣ry beginning worketh according to it owne manner, and condition: the God-head, after a supernaturall, and divine manner: the man-hoode af∣ter a Naturall and Humane man∣ner.

By particular Actions; for the Worde worketh that, which is of the Word, and the Flesh, that, which is of the Flesh, without any confusi∣on of Natures, in the vnity of Per∣son.

Thus much concerning the Na∣tures: the other thing followeth con∣cerning

their Subject; that is, the person, and both the vnity and opera∣tions thereof.

Of the Person of Christ, there is v∣sually held, and declared a double re∣spect in the Scriptures: the one in re∣garde of the Essence of the Word; the other in regard of the office and dispen∣sation.

In respect of Essence; Christ, being considered, or severally, (or without commixture,) as Nazianzene speaketh; is in the divine Essence; another per∣son from the others, but not another thing.

In respect of the dispensation, which wee consider of in this place; he is that second person of the God-head, Incar∣nate; that is, that person, who tooke mans Nature, by creating it in the sin∣gularity of his subsistance immediately, and by his person vnited the same with the divine nature mediately; so as Christ is one of both Natures, not two into both: one, and the same with∣out time begotten of the Father; the

Sonne of God without mother; and in time begotten of the Virgine; the Sonne of man without Father, the na∣turall and consubstantiall Sonne of both.

This Vnity of Person, three things, doe proue: first, the authorities of the Scripture, for Christ is, as the Prophet teacheth, Emanuel:r 1.16 as the Angell teacheth the same Sonne of God, which should bee borne of Mary:s 1.17 as the E∣vangelist teacheth; the Word made flesh:t 1.18 as the Apostle teacheth, the same, who came of the Father accor∣ding to the flesh who is God aboue all things to be praysed for ever.u 1.19

Secondly, the end of his Incarnati∣on; because, that God, and man might bee made one in the Covenant; It was behoofefull, that one should bee made God and man in person, not by parti∣cipation of grace, but by verity of na∣ture; not by confusion of substance; but by vnity of Person:

Thirdly, the denominations of both natures, attributed to the same Subject:

for as those thinges are not incident to the divine nature, which are proper to the humane; nor those vnto the hu∣mane, which are peculiar to the divine, so all in common, and according to truth, are vttered of the person, accor∣ding to both Natures:x 1.20 therefore the one and the same person is Eternal, and not Eternall; Infinite, and Finite; holding all the divine and humane pro∣perties; those from everlasting, as he is God: these in time assumed, as he is man: both really, yet Intransi∣tiuely, as he is man-God.

This Person is the common be∣ginning of those actions, which the Greeke Fathers haue called divinely Humane: for the actions of Christ are not onely, some humane, some divine: but also some of common operation, which Christ effecteth; both as he is Man-God by Nature, and as hee is Mediator by dispensation: his Na∣tures are the beginninges of Naturall Actions; but his person is the begin∣ning, both of common and particu∣lar

actions, according to both natures: wherefore every working of Christ, in respect of his person, is in number one; in respect of his Natures, is in kinde, two-folde: One in number, because hee is one effectuall Worker: and one absolute Perfection. In kinde two-folde, because there is one Divine, of the God-head, and another humane, of the man-hood.

The last remayneth, concerning the Hipostaticall Vnion of the two Natures in Christ: the Nature, Foundation, Power, and Efficacy whereof, are now briefly to bee expounded.

The Nature of this Vnion we shall discerne by the definition and divisi∣on thereof: for it is a Personall Con∣junction of two Natures in Christ; a conjunction, I say Personall, not of per∣sons; and of two Natures, yet not Naturall: not such as is of thinges Superiour with the Inferiour; of the Accidentes with the Substances; or the parte with the whole; but, in that both mediately, the two

Natures are vnited in the person; and immediately the humane Nature is vni∣ted to the person, after a secret and most straite manner.y 1.21

Hence this vnion, which in very deed is one in the manner of conside∣ring, is vsually tearmed, and distingui∣shed to be two-fold: the one immedi∣ate, of the person assuming, and the hu∣mane nature assumed; for the humane nature, it ownez 1.22 Person-head, (that I may so say,) being forsaken, (or left,) came vnto the person already perfect, not to be perfected, (by that) of which it was assumed, that it whole might subsist in the whole person;a 1.23 the o∣ther mediate, of two natures, between themselues, wrought by meanes of the person, without any, eyther confusion of Natures, or division of person.

Not by the confusion of Natures: for it is made Immutably, and inconfu∣sedly; the Essentiall Natures, and their properties, which neyther should bee confounded, nor can bee transfused, being distinct and entire, so, that they

be neyther confounded between them∣selues, nor changed each one in them∣selues.

Not by Division of Person: for it is made Indivisibly, and Inseparably; so that neyther the humane Nature from the person, nor the natures in the per∣son from themselues, are any while, or any where separated.

The Foundation or ground of this v∣nion, is the Incarnation: the Efficient Cause of this Inchoatiuely, (as the Schoole-men speake) is the whole Tri∣nity; but Terminatiuely, Christ himselfe is, being made that, which he was not; and yet remayning in the meane while, that, which he was.

Of this Incarnation there are two partes, Conception, and Nativity: both are ordinary, as touching the Verity of the matter: for Christ tooke vnto him a Nature like to ours, of the Substance of Mary: yet extraordinary, as touch∣ing the manner; that is, both of for∣ming in the wombe of Mary, and of Assumption, and of Sanctification, as

also lastly, in respect of fulfilling, or accomplishment; for the forming was immediate in the Virgine, without the meanes of a man,

The Sanctifying was from all spotte of sinne, whether Habituall or Actu∣all: the Assumption was made into the vnity of Person, without any alterati∣on: Lastly, the fulfilling was according to the Prophesies.

From this vnion, (that in few wordes wee may expresse the power thereof,) two things follow; the Communion of natures, and the communication of properties.

The Communion is in very deede the same with the vnion of Natures, accor∣ding to Subsistence: yet in manner of consideration, it differeth, because that is, as it were, the Effecte, and Conse∣quent of this; for this communion of natures doth properly signifie a Con∣comitance of properties, and operati∣ons, of both natures in the worke of mediation, concurring together vnto one absolute perfection: by reason

whereof it commeth to passe, that the proper things of each nature be, and are sayde to bee common in the person: and this is the ground of the commu∣nication of the properties.

For it is a Phrase of speaking, wher∣by the property of one nature is really vttered, concerning the whole person of Christ: yet so, that it properly per∣tayne vnto one nature in respect of the thing itselfe; and vnto the other, in respect of another thing: for wee say, that God purchased his Church by his blood,c 1.24 that Christ being man is eve∣ry where:d 1.25 and this is (as the School∣men call it,) That grace of the vnion, by reason of which wee may say of Christ, that God is man, and man is God; Christ is God and man.

Now this communication is after a divers manner, both Reall, and Ver∣ball: Reall, because of the vnion of the Natures, and the vnity of the person: for Christ is one, who being God, hath that which is humane in the verity of humane nature: and being man, hath

that which is divine in the verity of di∣vine nature: the same in the Sonne, God and man: wherefore as the word, because of the flesh, is man; so the flesh, because of the word, is God: and yet, neyther is eyther the humane nature coextended with the divine; nor the di∣vine concluded in the humane: be∣cause that, looke whate 1.26 properties in the concretiue name are communica∣ted in the person, according to both natures: these in the Abstract, in each natures are not communicated, because they are properties.

Therefore the vniversall presence, omnipotence, and omniscience, no lesse then Eternity it selfe, and incompre∣hensiblenes are the selfe Essential things of God, or his Essentiall properties, which cannot bee communicated: now to bee every where, to bee omnipotent, omniscient, as to bee Eternall, and In∣comprehensible; are truely vttered of Christ, being man; not according to a¦nother person, but according to ano∣ther thing by the communication of

properties, which is true, so farre foorth as the thing it selfe is true.

From this Reall communication of properties, wee must distinguish that reall communication of gifts naturall & supernaturall made by the divine nature; the gifts of the humane, as well accor∣ding to it selfe, as in the person: where∣of some pertayne to the perfection of the flesh assumed, and some to the po∣wer of office.

The gifts of Perfection, are all those, wherewith the assumed nature, accor∣ding to it selfe, and in it selfe, was en∣riched; whether they bee those, which by force of the Vnion, the humane na∣ture of Christ enjoyeth after a most blessed manner; or those, which were put in, and infused, and that in the high∣est degree, that ever a humane nature can attayn: or lastly, whether they were gotten by habite, as those, which Christ successiuely tooke, according to the or∣der of nature, vntill his nature was brought vp vnto the perfection there∣of.

The giftes of power or office, are those, which in respect of the dispensa∣tion, hee receyved in time, not accor∣ding to eyther Nature apart, but accor∣ding to the whole person, which there∣fore was incarnate; that in both Na∣tures, and according to them both, hee might performe the healthfull office of a Mediator.

The Verball Communication is sayde to bee that, which pertayneth to the exposition of wordes and Phrases which offer themselues in the holy Scriptures, and by which, that which is proper to one nature, is vttered of the other by name onely, by reason of the Identity of the person, and the vniting together of the properties in the per∣son.

Now, as there are three sortes of Names, whereby the Subject is vtte∣red concerning Christ: so there are three kindes of Attributes, which of him are pronounced: for some agree with the divine nature onely, some with the humane onely, and some with both

natures in his person: those which are of the first and second sort, are Incom∣municable: those which are of the third, are spoken of Christ in his person, in respect of both Natures.

From this difference both of Sub∣jects, and Predicates, a double manner of Predication or Declaration ariseth; proper and simple: improper and figu∣ratiue.

Proper, is when eyther those things which are true in the Subject; that is, in the person, according to eyther na∣ture; are likewise pronounced of the same; and therefore that which is pro∣nounced divine, concerning the person, is vnderstoode to bee true, according to the divine nature; and that which is pronounced humane, according to the humane: as the Sonne of God is every where, Almightie, Eternall; the Sonne of man is borne, Dead, in Heaven: or when the Predicate, common to both natures is vttered, (or pronounced,) al∣so by a common name of the Subiect, as Christ redeemed vs with his blood.

Improper, eyther when those thinges which are of the whole person, are vtte∣red of eyther Nature, named in the concrete: as God redeemed his church; the flesh quickneth: or secondly, when that which is proper to one nature, is vt∣tered of the person named by the o∣ther nature; as God suffered; man is e∣very where: which manner of spea∣king hath beene calledt 1.27 the changing or communication.

Of the Person of CHRIST: The confuting Part.

For the necessity of the Divine Nature in the worke of Mediator-shippe, against Bellarmime: Lib. 5. 2. Con∣tro. 1. Tom. Chap. 3.

I.

THe beginning of Mediatorshippe is considered, eyther absolutely, or oppositely: the person of Christ, God∣man is the beginning absolutely; but op∣positely

and distinctly, there is one be∣ginning in the same persō, which is first or Principiant, which is the Word, ac∣cording to the divine Nature thereof: the other second, or principiate, that is, the humane Nature subsisting in the Person.

II.

CHrist performed some workes ac∣cording to the forme of a servant: some, according to the forme of God simply: but other some, according to both commonly.

III

CHrist, when he is compared to God, is distinguished from the Creature two wayes, in nature and dispensation; in nature, when according to his person hee is distinguished from the Father: In dispensation, when according to his of∣fice, he is distinguished from the Essence of God, as he is a Mediator: according to nature, he is equall with the father, but according to dispensation, hee is

inferior to the Father.

IIII.

THe Fathers, when they make men∣tion of the humane Nature, exclude not the divine: but suppose the vnion of both cōcurring together in the vnity of the person, for (or to) the vnity of working.

V.

CHrist in nature cōmunicateth with both partes, which are to bee con∣joyned, as it were, with boundes, that must bee vnited together: yet in the manner of dispensation, hee differeth, as he is God-man, or God and man.

VI.

CHrist, acording to the nature, wher∣by hee is God, hath agreeablenes with God; but, whereby hee is man, with vs, as on the contrary whereby hee is God, hee differeth from vs, but whereby hee is man, or by his volunta∣ry dispensation, he differeth from God.

VII.

CHrist is considered eyther, as he is God-man, or according to the manner of his absolute nature, eyther this or that: after the first manner, hee is sayd to be the mediator of himselfe, not after the second.

VIII.

MEdiatorshippe agreeth not with the Person, according to the com∣mon nature of the God-head; but accor∣ding to the speciall nature, or the forme subsisting, which they calla 1.28 Person∣hood, or Personality.

IX.

IT is one thing to speake of the God-head of Christ in himselfe, according to his owne nature a parte; and another thing as hee is in theb 1.29 Subject. Now Christ is a Priest, not as hee is God by nature, but as hee is God-man, by the dispensation of (his) will.

The Places.

1. Tim. 2.5. Answ. Christ is pro∣nounced man three wayes; for, eyther the person of Christ is noted, which per∣son is man: or the person of Christ, whereby hee is man: or lastly, his man∣hood simply. Now it followeth not, hee is Mediator being man: therefore he is Mediator as hee is man, or accor∣ding to his man-hood.

For the Ʋerity of the Humane NATƲRE.

I.

IT is one thing to treate of the Materi∣all cause of Christs flesh; and another thing of the forming cause: for the holy Ghost brought not the substance, but disposed and sanctified it.

II.

LOoke, concerning what the Acci∣dent of a thing is denyed, concer∣ning

the same, it is not needefull to de∣ny the matter and Subject of that Acci∣dent, and so on the contrary.

III.

OF Defects, which indeed, are Pri∣vatiuely so called, some are repug∣nant to perfection, in themselues to be shunned and condemned: some are common to all, in themselues, indeede to bee shunned, by the will of nature, yet not condemned. Lastly, some are Personall, according to the manner of every Individuum: of the first, Christ had no experience: the second, because they are Essentiall, and naturall defects of man corrupt, Christ tooke them all on himselfe: of the third, the matter is doubtfull.

The Places.

2. Cor. 13.4. Ans. It is one thing to treate of Christ oppositely, and di∣stinctly, according to both natures: but another thing of the person, with which

because of vnity, that is communicated, which is proper to both natures.

Ioh. 6 51. There is one descent lo∣call, another Metaphoricall, another of Nature, another of dispensation, a∣nother according to substance, another according to evacuation;* 1.30 Christ de∣scended according to the manner of dis∣pensation and evacuation, and not lo∣cally. Now the flesh of of Christ is two wayes considered, either according to it selfe simply: or, as it was vnited with the divine nature, by the meanes of his person; and after this manner, not after that; the flesh of Christ is called the bread of life, to witte, not causal∣ly, but Instrumentally.

For the vnity of Person.

I.

OF Christ, there is a two-fold con∣sideration: one according to the person, commonly: the other accor∣ding to the natures oppositely. Now those thinges are vttered of the natures

in the person, which agree with the person, in respect of both.

II.

THe coessence is of the natures, not of the person: for Christ is not a∣nother of (or from) the Father, and a∣nother, of, (or from) the Virgine, accor∣ding to the person: but another of the Father, and another of the Virgine, ac∣cording to the natures, because accor∣ding to the divine Nature, he is co∣essentiall with the Father, but according to the humane, coessentiall with the Virgine.

Ioh. 2.19. Ans. The conclusion from the Natures to the person is of no force: for the person of Christ is not called the Temple, but his Manhood; in which the Godhead dwelt bodily.

Heb. 7.3. The Nativity of Christ is two-fold: the one without Mother, according to the divine nature: the o∣ther without Father, according to the humane: and both were vnited in the one and the selfe same Subject.

For the quality of Natures.

I.

COncrete (or conjoyned) names are not multiplyed, vnles the Subjects be multiplyed: but whereas, there is but one Subject alone in Christ, of ne∣cessity there is but one Christ alone.

II.

THe Actions and Passions are of the person, and not of the natures now a conclusion from the persons vnto the natures, is in consequent.

For the Hypostaticall vnion, and the communications of Properties against the Vbiquitaries.

I.

A Thing is vnited three wayes Essen∣tially, when of many, there is made one Essence: Accidentally, when the Accidents are ioyned to the Sub∣jects: Substantially, when the substance

which otherwise of it selfe might exist: is drawne to the being of another Sub∣iect, and dependeth on it, as a part of 〈◊〉〈◊〉 it.

II.

WEe must make a difference be∣tweene the God-head sending, and the person sent: and there is one consideration of the Worde, by reason of the Essence; and another, by reason of the office.

III.

VVHatsoever thinges are pro∣nounced of Christ; eyther they are divine simply, pertayning to his divine nature, or humane, pertaining the humane, or cōmon mediately, per∣tayning to the whole person: therefore glory, Power, and other things, when they are pronounced of Christ. are these three wayes to bee considered; as di∣vine, and then they are Essentiall, and Incommunicable; as humane, and then they are proper to Christ in the forme

of a servant; as mediatory, which are proper to the person of Christ, in both natures, together and in com∣mon.

IIII.

SVch as is the substance of every thing, such also is the manner of be∣ing: but there is but one substance of Christs body: therefore but one man∣ner of being, which is proper to bodies; that is, circumscriptiue: not definitiue, which is proper to the spirits, nor reple∣tiue, which is proper vnto God.

V.

FRom Christ being mā, to Christs man¦hood: the conclusiō is impertinent for neither the nature ought to be con∣founded with the nature, the persō with the nature, or the abstract with the concrete.

VI.

THe imitation,b 1.31 equalnesse, or com∣munication of Essence, or proper∣ties, maketh not an vnion; but the co∣pulation of nature in one subsistence.

VII.

WE must distinguish betweene whole Christ, and the whole of

Christ: the first whereof respecteth his person; the second, his natures: for that, which is true of whole Christ, can∣not conveniently or truely be pronoun∣ced of the whole of Christ.

The Places of Scripture.

Mat. 26. Act. 2. Ephes. 1. The right hand is one thing, and to sit at the right hand is another: Christ is one thing, and the man-hood of Christ is another thing; the figured significati∣on of right hand is one thing, and the proper is another: for in the Scrip∣tures, the right hand of God importeth two thinges, besides the proper signi∣fication, to witte Power, and Glory: both Christ hath communicated vnto him, as hee is a person, God-man: whence it is, that the Schoolemen af∣firme, Christ to bee ascended vnto his sitting at the Fathers right handc 1.32 e∣qually, according to the divine Nature: in some sort according to the humane: as a double descent is given him in the

Scriptures: one according to hise 1.33 de∣basement, as being God: the other, according to the locall places, as being man.

Mat. 28. Phil. 2. Col. 3. E∣phes. 4. The properties of the one na∣ture are attributed to the whole per∣son, because of the vnity of the Sub∣ject: for all that power, dignity, ex∣altation is proper, to the office, and person of the Mediator, and not to the natures: now they are attributed to Christ being man; partly, by grace of the vnion, and partly, because of that exaltation of Christes per∣son, which was made a∣boue every Name.

Notes

• a 1.1

  Rom. 9 1 1. Ioh. 5.20. Phil. 2.6.
• b 1.2

  He. 2.17
• c 1.3

  Phil. 2.6. Ioh. 1.1.
• d 1.4

  Luc. 1.35. Heb. 4.15.
• e 1.5

  Gen. 3. & 22.16.
• f 1.6

  Act. 2.30
• g 1.7

  Ioh. 10.17. Mat. 26.38
• h 1.8

  Luc. 22.42.
• i 1.9

  Luc. 2.40 Mat. 4.2. Ioh. 11.35 Ioh. 4.6. Mat 8.24. Mat. 27.50. Iob. 19.27
• k 1.10

  Mat. 26.28.
• l 1.11

  Luc. 22.42.
• m 1.12

  Luc. 2.40. Mat. 4.2. Ioh. 11.35 Ioh. 4.6. Mat. 8.24. Mat. 27.50. Iob. 19.27.
• n 1.13

  Ioh. 1.14 1. Tim. 3.16. Heb. 5.7.
• o 1.14

  1. Pet. 3.18.
• p 1.15

  Mat. 11.27. & 23.37. Ioh. 2.19. 1. Cor. 15.27. Luc. 2.47.
• r 1.16

  Esa. 7.
• s 1.17

  Luc. 1.35
• t 1.18

  Ioh. 1.1.
• u 1.19

  Rom. 9.5
• x 1.20

  Act. 20.28. 1. Cor. 2.8
• y 1.21

  1. Tim. 3.18. Gal. 4.4. Col. 2.9.
• z 1.22

  Persona¦litate.
• a 1.23

  Ioh. 1.1.2.3. &c. Ioh. 1.14. Heb. 2.14.
• c 1.24

  Act. 20.8.
• d 1.25

  Ioh. 3.13
• e 1.26

  Idiomata
• t 1.27

  E••all age.
• a 1.28

  Persona∣litas.
• b 1.29

  Supposi••o.
• * 1.30

  Exinamiti∣onem.
• b 1.31

  Exoequa∣tio.
• c 1.32

  Aequali∣ter. Aliquali∣ter.
• e 1.33

  Exi••aniti∣onem.