The whole body of Christian religion, by Hieron. Zanchius. Translated out of Latine by D. Ralph Winterton.

DOCT. IX. How the two natures are united into one Person, without either conversion or confusion: the properties and actions of each remaining still safe, and di∣stinguished.

ANd we believe and confesse, That the two natures of Christ are so truely and inseparably con∣joyned and united into one Person: that yet notwithstanding we doubt not to say, that each still remaineth entire and perfect, and truely distinct one from the other, and each still re∣taineth it's own distinct essentiall properties and operations, without all manner of confusion: so that, as the divine retaining it's own proper∣ties, remained uncreate, infinite, in∣mense, simply omnipotent, simply wise: So also the humane retaining it's properties, remaineth created, finite, and terminated by certain bounds. And again, as the divine hath it's own proper will and power, by which Christ as God willeth and worketh the things which are of God: So likewise the humane hath

it's own, by which the same Christ as man willeth and worketh the things which are of man: So farre forth, that, as Christ, as he is God; neither willeth nor worketh by his humane will and power: So neither as man willeth or worketh he by his di∣vine will and power: As it is well determined by the Fathers against Eutyches, and against Macarius. Therefore we like well that saying of Leo the first, who writing unto Fla∣vianus concerning this matter saith thus,a 1.1 He which is true God, is also true man; neither is there any lye in this unitie, whilst there is in Christ both the humilitie of the humanitie, and the sub∣limitie of the Deitie. For, as God is not changed by shewing mercy and com∣passion: so neither is man (that is, the humane nature in Christ) consumed by being dignified. For each form with the communion of the other worketh that which is proper unto it self: the word still working that which is of the word; and the flesh that which is of the flesh. So farre goes Leo: and what he sayes, he afterwards illustrates by some exam∣ples, by which he demonstrates, that,

as the natures in Christ are indeed united, but yet remain still distinct, and not confused: So likewise the actions, both were and are: because the flesh, and not the Word, did the things belonging to the flesh; and, the Word, and not the flesh, did the things belonging to the Word. To raise up Lazarus, was a work proper onely to the Word; but to cry,a 1.2 La∣zarus come forth, belonged onely to the flesh: yet to the raising up of La∣zarus, both actions were united; be∣cause they were from one and in one Christ, and tended to one work; and yet they were distinguished. So a∣gain, to forgive sinnes, was an action proper onely to the divine nature; but to say,b 1.3 Thy sinnes be forgiven thee, this was proper onely to the hu∣mane. To restore sight unto him that was blind from his birth, was an action proper onely to the divine na∣ture: but to put clay upon the eyes of him that was blind, and to say,c 1.4 Goe and wash, this was proper one∣ly to the humane. Therefore the Hy∣postaticall union, as it confounded not the natures, so neither did it confound

the actions, but retained them di∣stinct: and therefore neither are the properties of the natures confound∣ed, but remaine distinct. For there are three things in one and the same person of Christ, The Natures, the Properties and Faculties of the Na∣tures, and the Actions of the Proper∣ties and Faculties: and as the Na∣tures and Actions are in Christ, in such manner also are the Properties of the Natures. As therefore it is ma∣nifest that one Nature is not trans∣fused into another, nor the actions confounded one with another: So also is it manifest concerning the properties.

Notes

• a 1.1

  Leo Epist 10. cap. 4.
• a 1.2

  Iohn 11.43.
• b 1.3

  Matt. 9.2.
• c 1.4

  Iohn 9.7.