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THereforea 1.1 When the fulnesse of the time was come, in which the promise of Redemption which was made unto the first man, was to
be fulfilled by the second: God sent forth, The eternall Father, his Sonne, onely begotten and eternall, and therefore true God of the same na∣ture with the Father, made of a woman, alone without the seed of man, and therefore true man; but without sinne, and therefore true Christ, made under the Law, and therefore also cir∣cumcised, that he might with most perfect obedience fulfill the Law for us all, becoming obedient unto his Father even unto death, to wit for us: (for being without sinne himself,* 1.2 he deserved not to die) To redeem them that were under the Law, them that were, &c. Therefore all the e∣lect: To redeeme them, to wit by his obedience, death, anda 1.3 bloud shed, that is, a sacrifice of infinite virtue, and a price of redemption of the greatest efficacie (for it was the bloud of God) To redeeme them, I say, from their sinnes unto the former image of God, and so unto the former image of God, and so unto perfect righteous∣nesse; and from death likewise unto eternall life; and from the kingdome of Satan unto the Kingdome of God: That we might receive the adoption
of sonnes, and so at length be received unto the full and perfect possession of an heavenly inheritance, as sonnes and lawfull heires; and to conclude,a 1.4 That he might gather together in one head all things both which are in hea∣ven, and which are on earth, and that he might make them cleave fast unto him,b 1.5 to the praise of his glorie.
WE believe therefore that Iesus Christ isc 1.6 the onely begotten Son of God, and therefore his Son by na∣ture, coessentiall with the Father, andd 1.7 coeternall, true God and Lord Jehova: and we believe that the same Iesus Christ is also true man of the seed ofe 1.8 Abraham and David, con∣ceived of the holy Ghost without the help of man, in the wombe of the Virginf 1.9 without sinne: born of her, having a true humane soul and mind, being made like unto us in all things, sinne onely excepted. So that he is trueg 1.10 God of the substance of his Fa∣ther begotten before all worlds, and
man of the substance of his mother born in the world.
BUt, so do we believe that the Son of God is both true God and Man together, and therefore true Christ, that we confesse him onely to be so, & none besides: For we read not that the Father or the holy Ghost, buta 1.11 the Word onely was made flesh: And the Apostle saith that theb 1.12 Son was made of a woman, and so he onely suffered: although to the creation of the nature assumed by the Son, not onely the Son, but the Father also and the holy Ghost concurred.
BUt we believe that the Son of God was made Man, not by any con∣version of himself into flesh, not by any mutation in the flesh, not by any
confusion of the divine and humane nature, but by the assuming onely of the humane nature into the unitie of his Person. And, as Athanasius speaketh,a 1.13 Not by conversion of the Godhead into flesh, but by taking of the Manhood into God: So that he in no wise lost what he was, but assumed what he was not, according to what the Apostle saith,b 1.14 He took on him the seed of Abraham: whereby he teacheth us, That, as the Son assuming was not changed into the thing assumed (for God is altogether unchangeable) but remained what he was, being truely distinguished from the thing assumed: So the seed assumed was in no wise converted into the thing as∣suming, but was united onely with the divine nature into the unitie of the same Person, according to what the Evangelist saithc 1.15 The Word was made flesh. Therefore the flesh re∣mained flesh, and was not changed into the Word.
FRom whence we understand that the divine nature which is com∣mon to all the three Persons, yea one and the same in them all, as∣sumed not unto it self the humane nature, nor one Person another, but nature onely. For the Son of God took not upon him any son of Abraham: but the seed of Abra∣ham, that is, the humane nature propagated from Abraham: and therefore we acknowledge not two Persons in Christ, but that one one∣ly, by which all things were made, and which was so perfect before the assuming of the seed of Abraham, that by the assuming thereof it be∣came not another from what it was, neither yet a more perfect Person, nor any way else imperfect.
FOr, although in Christ we ac∣knowledge two natures, the di∣vine and the humane: Yet we do in no wise grant that the humane nature was therefore assumed, that either of this and that as of the parts there should be constituted any new Per∣son unto Christ, or that the eternall Person which was before should be made more perfect then before, by the accesse of a new nature; but this onely, That the humane nature be∣ing assumed into the unitie of that Person, which was existent from all eternitie, and also most perfect, the Son of God remaining what he was, might become what he was not, and might have what to offer to his Fa∣ther for us. And therefore we do not absolutely and simply like it, if any
man do say, That, as of the soul and body there is constituted the person of every man, so also of the divine and humane nature was constituted the Person of Christ. But we like the phrase which is used in the Church, That Christ clothed himself or was clothed with our flesh. Whereupon saith St. Augustine,a 1.16 That Christ de∣scended from heaven, like a naked man from the mount; and that he ascended up again, clothed with our flesh as with a garment. For this phrase, Although it do not perfectly expresse the Hy∣postaticall union, yet it maketh a manifest difference between the Per∣son of the Son of God assuming, and our nature assumed. For the same reason also we like the manner of speaking which is used by the Fa∣thers, That the humane nature is born by the Son of God, and again, That it doth subsist in the Person of the Son of God, and such like, discerning the Person of the Son of God assuming from the nature assumed, & teaching moreover that the Person of the Son of God was not made another from what it was, nor more perfect then
before it was, by the accesse of the humane nature.
WE confesse indeed, That, As the reasonable soul and flesh is one man, so God and man is one Christ: that is, That there is but one Person, al∣though there be two natures in him. But not thus, as if of the two na∣tures, as of the parts thereof, (to speake properly) were constituted the Person of Christ; as to the consti∣tuting of the person of man, the bo∣dy as well as the soul doth concurre necessarily, as an essentiall part: For as much as the Person of Christ was existent, and most complete and per∣fect before the manifestation thereof in the flesh; but the person of man, suppose Adam, was not, before the conjunction of the soul and body: and again, for as much as neither the soul of man assumed the body, nor the body, the soul; as the Son of God assumed unto himself the seed
of Abraham into the unitie of the fame person: and further, for as much as the body and soul are two sub∣stances, as it appeareth in the creation of Adam; but the humane nature of Christ never subsisted by it self alone, but onely in the Person of the Son of God. From whence it ap∣peareth, how unjustly some abuse the godly saying of Athanasius, to prove their own dreams and phansies. For it is altogether necessarie that he which manifested himself (that is, the Person of the Son of God) should be different from the flesh in which he manifested himself; and that not onely before, but also after the resur∣rection, and his session at the right hand of the Father: which (as St. Au∣gustine saith) brought glorie indeed into the flesh, but took not away the nature thereof.
WE therefore acknowledge and confesse, against Nestorius, That
in Christ there is one onely Person, and that eternall, most simple and most perfect, and remaining the same for ever, to wit, the Person of the eternall Son of God: and, that unto this eternall Person there was added in time, not another person, but an∣other nature, that is, the humane; but yet not as a part of that Person, by which it was assumed, but a thing farre different from it, and yet as∣sumed into the unitie thereof. And further in the third place, we confesse that in one and the same Person of Christ there are now two natures: the divine and humane, in which we doubt not but it subsisteth, liveth, and worketh. Wherefore we are not afraid to say, that Christ now consi∣steth of the divine & humane nature being assumed into the unitie of per∣son; and that he is after some sort compounded of them, as we may so speake.
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 1.17 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 1.18 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 1.19 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 1.20 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.
FOr we like and approve of that most true saying of the Fathers a∣gainst the Eu••ychians, and Monothe∣lites (to witt) That they which have the same essentiall Properties, have also the
same Natures and essences: and they which have their Naturall Properties confounded, have also their Natures con∣founded. Which as it is true in all, so in God especially, in whom his Es∣sentiall Properties are nothing else really, but his very Essence: From whence it followes upon necessitie, that, if they can truely and properly be communicated unto any created substance, so that it can become as God is, as for example, Simply Omnipotent; then also Gods very Es∣sence may be communicated unto it: so that, if it can become equall unto God for Power or any other Propertie, then may it also become equall unto God for Essence, and so Co-essentiall with God. Which to say, were to commit two grand errours: One, in making the creature equall to God, by attributing and communi∣cating unto it those things which truely and properly belong onely un∣to God. Neither doth the exception help, in saying, That God hath them from himself, but the humane nature in Christ hath them from the Godhead: For even the Son himsef, is not from
himself, neither hath he his divine essence from himself, but from the Father; and yet he is equall to the Father and hath the same nature with the Father. The other errour is committed, in attributing divine, and so infinite properties, as infinite power, unto the humane nature; and so taking from it the finite properties thereof: Even as the great light of the Sun taketh away the light of a candle; or as the glory which shall be communicated unto our bodyes at the resurrection, shall take from them all their dishonour and cor∣ruption. For where an infinite power is an Agent, and worketh; there a finite power is idle and none at all. But this Heresie hath been so fully and perspicuously refuted by many learned men in our age, that for our parts being here to set forth a brief and simple confession of our faith un∣to the Church of God, and all poste∣ritie; we will not adde any thing more to that which hath been said.
YEt we believe and confesse, that the force of the union of natures in Christ is so great, that first indeed, What Christ is, or doth according to his divine nature, that is all-Christ the Son of Man said to be, or to do; and again, What Christ is, or doth, or hath suffered according to his hu∣mane nature, That is all-Christ, God, Son of God, said in holy Scripture to be, to have done, and to have suf∣fered: As in that place, where it said,a 1.21 God (that is, Christ Man and God) hath purchased the Church with his own bloud: whereas the force of the purchase pertaineth unto the Deitie, or Godhead; and the pouring out of bloud onely unto the humanitie or Manhood: Yet both these Actions are joyned together in one, and both are attributed unto the whole Person of Christ; although they were and are distinguished: For although the natures be distinguished, yet are they coupled together in the Person of
Christ, which is but one. Yet further, Christ as Mediatour, never did or doth any thing according to his hu∣manitie, whereunto his divinitie did not and doth not cooperate, or work together: and again, he did nothing according to his divinitie, whereunto his humanitie did not consent and willingly agree. And therefore well did the Fathers in cal∣ling the operations or actions of Christ as Mediatour, operatious Theandricall, that is of God and Man. In the second place, As the force of the union which is between the Fa∣ther and the Son is so great, that he doth nothing, neither communi∣cateth unto the world any good but by the Son: In like manner, so great is the force of the Hypostaticall union of the two natures in Christ, that there flowes unto us no grace, no salvation, no life, from the Deitie, but by the humanitie apprehended of us by faith: so that it is altogether necessarie that he be coupled unto the flesh of Christ, whosoever will be made partaker of eternall life: ac∣cording to that of our Saviour,a 1.22 Ex∣cept
eate the flesh of the Son of Man, the have no life in you. And in the last place, by the force of the said union it is effected, that we cannot wor∣ship and adore the Deitie in Christ, without worshipping and adoring al∣so the humanitie in him: and again, That both the humane and divine nature are to be worshipped and ado∣red of us altogether with one and the same manner of worship, and adora∣tion: according to that,a 1.23 And when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him; him, that is, the whole Person, God and Mau to∣gether: whereas yet the humane na∣ture by it self, and in it self merely considered, neither can, nor ought to be worshipped: For God onely is to be worshipped. But it is not any union, but the Hypostaticall union of the divine and humane nature which effects this, that we have said. Wherefore, although God dwelleth in his Saints; yet are not they to be worshipped or pray'd unto, as is the Man Christ. Great therefore surely, we confesse, is the union whereof we
speak: but yet such is the union, that it excludes all confusion, and trans∣fusion. For, if the union between the Father, the Son, and the holy Ghost, in one essence, then which union there neither is, nor can be imagined a greater, take not away the distin∣ction of Persons: neither can this union of natures, and so of proper∣ties, and actions, in one Person, take away the distinction, or bring in a confusion thereof.
WE believe further, that, as Christ, as he is God, is simply omnipo∣tent, and simply wise, and so also in his other Atrributes: So as he is man, there was given unto him power and knowledge, fárre surpassing, yea al∣most by infinite degrees, the power, and knowledge of all creatures both in heaven and on earth; but yet fi∣nite: and so likewise all other gifts and virtues, as charitie, prudence,
fortitude, justice, grace, truth, and the rest, whereof the Prophet Isaiah speaketh,a 1.24 And the Spirit of the Lord shall rest upon him, &c. and Iohn the Evangelist, who testifieth that he wasb 1.25 full of grace and truth, (and Luke)c 1.26 And Iesus increased in wisedome and stature, and in favour with God and Man. For which cause he is by the Apostle said to bed 1.27 set at Gods right hand in the heavenly places,e 1.28 Farre above all principalities and powers; and again, Iohn saith,f 1.29 God giveth not the Spirit unto him by measure; and again, the Apostle,g 1.30 In him are hid all the treasures of wisedome and know∣ledge. Whence it cometh to passe that, as he is Man, he knoweth all things, and can do all things which belong unto his office: but as for those things which no created substance can do, but God alone; those he doth by the power of the Deitie, yet not without the consent, and as it were the sup∣plication of the humane nature: inso∣much that to all the actions of Christ, as he is God, concerning our salva∣tion, his soul in some manner is al∣wayes added, by the love, desire, and
will thereof. As likewise in all which he did as Man the Deitie al∣wayes concurred, even in his death and passion; not that the Deitie suf∣fered, but that it willed the death & passion of Christ, and gave unto his death and passion infinite power and efficacie to expiate and purge away our sins. To conclude in a word, concerning the natures of Christ, to∣gether with their union, and pro∣perties, we believe whatsoever was set down, and concluded by the Ni∣cene Councill, and that of Constanti∣nople, and that of Ephesus, and that of Calcedon, agaist Arius, Apollinaris, Nestorius, Eutyches: as also what was defined and determined in the sixt Synod against the Monothelites.
NOw, to passe from the Person of Christ, and his natures, and the
union of the natures, unto his actions and office peculiarly: We believe first, as there are two true natures in Chrst, whereof each had, and hath it's own true and essentiall proper∣ties, conjoyned indeed, as the na∣tures also are united, but not con∣founded: So likewise that there are two kinds of actions, which we read that our Lord Iesus Christ, partly hath already performed, and partly doth not yet cease to performe; and that some of these actions flow from the Deitie, and others from the humanitie; and that they were partly, and partly are so conjoyned, and yet so distinct, that each form (as Leo speaketh) doth alwayes work with the communion of the other, The Word still doing that which is proper to the Word, and the flesh exequuting that which belongeth unto the flesh. And again, as the works which Christ either did or doth by the virtue and power of the divine nature, are true and not feigned; for he reconciled us truely unto his Father, he pardoneth and forgiveth sinnes truely, he truely sanctifieth and regenerateth: So also
whatsoever we reade that he either did or suffered for us according to his humane nature, all that we be∣lieve that he both did and suffered in deed and in truth, and not in shew, and (as they speak) appearance onely.
THerefore we believe that Christ, as he was truely conceived of the seed of David, as he was truely born, and true Man, as he did truely eate and drink, and performe other out∣ward actions of a man: So also that he truely fulfilled the Law for us, that he truelya 1.31 suffered in the flesh, that heb 1.32 truelyc 1.33 died, that hed 1.34 truely rose again from the dead,e 1.35 in the same flesh, that hef 1.36 ascended with his vi∣sible, palpable, true humane body being terminated by certain dimen∣sions, into the true and created hea∣ven,g 1.37 farre above all the visible hea∣vens, that he there remaineth working according to his own free will, untill he shall come again from heaven in
the same visible body, to judge both the quick and the dead, that in hea∣ven he truly willeth our salvation, that he hath a care of us,a 1.38 that he sends down the influences of Spiri∣tuall and vitall sense and motion in∣to us as unto his own members, and that he governeth his whole Church.
ANd we believe, that Christ by his perfect obedience merited not onely for himself, but for us also, eternall life; That he by his death and passion hath expiated and purged away all our sinnes in his own flesh; That he hath redeemed us out of the hands of Satan, from the tyrannie of death, and from the slaverie of sinne; that he hath reconciled us unto God in himself, and made us beloved of him, that we might be accounted righteous in him before God the Fa∣ther; that by his resurrection, and ascension into heaven he hath ob∣tained for us a twofold resurrection,
a 1.39 the first andb 1.40 the second, as Iohn speaketh; that he hath taken posses∣sion of an heavenly inheritance for us; that he sitteth at the right hand of the Father, that is, Thatc 1.41 All power is given unto him in heaven, and in earth: So that as he is Mediatour and Man he hath the second place from the Father; being constituted the head of the whole Church, both that in heaven, and that on earth: that from him, and from his flesh there may be derived unto us by the holy Ghost, unto us, I say, who as mem∣bers are joyned unto him as unto our head, there may be derived whatso∣ever pertaineth to our vivification, and Spirituall life. And therefore we acknowledge, believe, and confesse that in Christ alone, all our Salva∣tion, redemption, righteousnesse, the grace of God, and eternall life con∣sisteth, according to that of the A∣postle,d 1.42 Of him are ye in Christ Iesus, who of God is made unto us wisedome and righteousnesse, and sanctification, and redemption: and in another place,e 1.43 He is our peace: and according to the Prophet,f 1.44 The Lord our righteousnesse:
and again according to the Apostle,a 1.45 In him we have redemption through his bloud, the forgivenesse of sinnes: and again,b 1.46 It pleased the Father, that in him all fullnesse should dwell: and ac∣cording to St. Iohn the Apostle,c 1.47 This life, (that is, life eternall) is in his Son. And hereby we understand that the promise, concerning redemption, which was made unto the first man, received it's complement and per∣fection in the second, the Man Christ Iesus: so that he which will be made partaker of redemption must needs be made a member of Christ, and be joyned unto him as unto his head: For we have redemption and salva∣tion not onely by sins as our Media∣tour, but also in him as in our head. This is our faith and belief concer∣ning Christ our Redeemer, concer∣ning his Person, Natures, Office, and concerning the salvation of mankind in him complete and finished.
THerefore we condemne all Here∣tikes as well ancient as moderne, old and new, which ever taught or now teach the contrarie; by name, Arius, Phornius, Servetus & all others of the same stampe, which deny the true Deitie of Christ: as also the Cer∣donians, Marcionites, Valentinians, Manichees, Priscillianites, Apollina∣rists, and others, which oppugned the humanitie of Christ: Whereof some denyed that Christ was come in the flesh, or that he had true flesh, saying that he brought a body onely in appearance from heaven, or that he had a body conceived of the ele∣ments and not of the seed of Abra∣ham, and that he was not born of a woman; And others indeed granted that he had humane flesh, but de∣nyed him to have a reasonable soul, putting the Deitie in the place of it. We condemne likewise the Nestorians, which denyed the true union of the humane nature with the Person of Son, and held two Persons in Christ,
and two Sons; the Son of God, and the Son of Man. We condemne like∣wise the Eutychians, which contrari∣ly as the Person of Christ is onely one, so also hold that there was in him but one nature onely, to wit, the divine: teaching that the hu∣mane nature which he assumed, was either converted altogether into the divine; or else that it was so mixed and confounded with the divine, that they made no difference at all between the properties and actions of the divine and humane nature. We condemne likewise those that came from them, Macarius with his fol∣lowers: which held that there was but one onely will in Christ, to wit, the divine; and so acknowledged no proper action of the humane Will in him. We condemne also the Cerdo∣nians, in this that they said, that Christ neither suffered truely nor died truely; but seemingly onely, & in outward shew and appearance: & together with them we condemne also all those, who heretofore have taught, or at this time do teach the like; saying, That Christ either rose
not again in the same flesh wherein he died, but in another and that of a diverse nature; Or if he did rise in the same, yet that he ascended not truely into heaven, and carried it in thither with him. We do also follow∣ing the judgement of Ierom, Cyrill, and the rest of the Fathers, condemne the Origenists, and such like as they were, which held that Christ rose with a body like a Spirit, most sub∣till, and of it's own nature invisible, and not coming under the judge∣ment of humane sense. And last of all those, as Iews and Turks which deny that the world is redeemed by the benefit of Christs death: together with all them which place their salva∣tion in whole or in part in any other thing, but Christ onely; or blasphem∣ouslly say that sins are expiated and taken away by any other sacrifices be∣side that of Christs. For we acknow∣ledge one onely Redeemer Iesus Christ, without whom, as there is no God, so there is no salvation: and we acknowledge but one onely sacrifice, by the oblation whereof
the elect were once expiated in the Person of Christ, but also are daily pardoned unto all believers even to the end of the world.
Gal. 4.4.
Act. 10.28.
Eph. 1.10.
Eph. 1.12.
Iohn 1.14.
Mic. 5.2.
Matt. 1.1.
Hebr. 4.15.
Atha∣nas. in Symb.
Iohn 1.14.
Gal. 4.4.
Athan. in Symb.
Hebr. 2.16.
Iohn. 1.14.
Au∣gust.
Leo Epist 10. cap. 4.
Iohn 11.43.
Matt. 9.2.
Iohn 9.7.
Acts 20.2••.
Iohn 6.13.
Hebe 1.6.
Isa. 11.2.
Iohn 1.14.
Luk. 2.25.
Eph. 1.20.
21.
Iohn 3.34.
Coloss. 2.3.
1 Pet. 4.1.
Matt. 27.50.
Rom. 5.3.
2 Cor. 5.15.
Luk. 24.39.51.
Act. 1.9.
Eph. 4.10.
Eph. 1.22, 4, 16.
Revel. 20.5.
Matt. 28.18.
1. Cor. 1.30.
Eph. 2.14.
Ierem. 23.6.
Eph. 1.7.
Coloss. 1.19.
1. Iohn 5.11.