The 11. aphorisme. That same whole Christ &c.

Here in the first part to the name of Christ, is added the sonne of man: in the other parte, the sonne of God, God: that we might shewe, how that diuine attributes are spokē of Christ the man: and humaine, of Christ God: seing the very person of Christ is ment in either part. For the same Christ, one and the same person, Page  283is whole God, & whole man, though not who∣ly (as Damascene speaketh) for in two distinct natures he subsisteth one and the very same. This doth Damascene thus declare lib. 3. cap. 7. The whole Christ is perfect God; but the vvhole sub∣sistance of Christ, is not onely God; for it is not onely God but also man. And the vvhole Christ is perfect man, but the whole subsistance of Christ is not onely man; for it is not onely man but also God. For the whole subsistance doth represent the nature; but whole Christ, the person.

But whereas we spake of his actions, done by him either according to his humane nature, or according to his diuine, that yet one and the same and whole Christ performeth the same: it depēdeth vpon this that the actions were (as the schools say) of supposite natures. But the diuersitie of the actions proceedeth from the diuersnesse of the natures or formes by which they were done. Sith therefore there is in Christ two natures, and but one person, thereon it comes, that there is but onely one worker, namely whole Christ, two natures that can worke; and two kinde of actions. Now these actions are called the actions of God and man, not so much for that they proceede from one agent which is, 〈 in non-Latin alphabet 〉, God and man: as that not onely the deitie, but also the humanitie meet together for this worke of our saluation: each ioyning his actions, with the others actions. And this is the first and principal force of this hypostaticall, or personall vnion: namely that Page  284by it, the two natures, and their properties & actions, are so vnited in one and the same per∣son: that he, who, by the forme of God, wher∣in he hath frō the beginning subsisted, is God, and by the forme of a seruant, wherein he now subsisteth, is man: and the same being whole God, is whole man, and being whole man, is whole God: and consequently is wholy om∣nipotent, and euerie where present, & whole inomnipotent, and existing in a certen place: and the same whole died, and whole by dying destroyed death. And thus it finally follow∣eth, that to the obtaining, communicating, & applying of our saluation, not onely his di∣uine nature worketh, but also the humaine worketh with it.

The secōd force followeth of the first: name∣ly that the humaine nature was made the dei∣ties instrument vnited personally thereunto: and therefore a most forcible and effectuall instrument, to bestow all benefites vpon vs.

The third, that by this vnion, this masse or lumpe of humaine nature, is lifte vpp to such dignitie, that we neither can nor ought to bēd our actions of adoration, faith, prayer, & loue, to the onely deitie of Christ: as is declared in the confession. For we are cōmaunded to wor∣ship the sonne himself, that is, the person. Heb. 1. and to beleeue in him.

The fourth force is, that because this hu∣maine nature is personally vnited to the di∣uine: therefore the gifts of God, conferred v∣pon Page  285the same are without measure, as is de∣clared in the aphorisme following.