assumto homine vere habet, et ex truly has with the man assumed, and personali unione, et summa ac from the personal union and highineffabili communione, quæ inde est and ineffable communion, which consequitur, totum illud proma- thence follows, flows all of humau nat, quicquid humani de Deo, et that is said and believed of God, quicquid divini de homine Chri- and all of divine that is said and sto dicitur et creditur. Et hanc believed of the man Christ. And unionem atque communionem na- this union and communion of the turarum antiquissimi Ecclesia natures the most ancient doctors Doctores similitudine ferri can- of the Church have illustrated by dentis, itemque unione corporis the similitude of glowing iron, and et animæ in homine, declara- also of the union of body and soul

runt.

VI. Hinc etiam credimus, docemus atque confitemur, quod Deus sit homo, et homo sit Deus, id quod nequaquam ita se haberet, si divina et humana natura prorsus inter se nihil revera et reipsa communicarent.

Quomodo enim homo, Mariæ Filius, Deus aut Filius Dei altissimi vere appellari posset, aut esset, si ipsius humanitas cum Filio Dei non esset personaliter unita, atque ita realiter, hoc est, vere et reipsa, nihil prorsus, excepto solo nudo nomine, cum ipso commune haberet ?

in man.

VI. Hence also we believe, teach, and confess that God is man and man is God, which would by no means be the truth if the divine and the human nature had no mutual intercommunication in very deed and truth.

For how could a man, the son of Mary, be truly called God or the Son of God Most High, if his humanity were not personally united with the Son of God, and so had nothing really that is, in very deed and truth, common with him, the bare name alone excepted?

VII. For this reason we believe, teach, and confess that the Virgin Mary did not conceive and bear a

VII. Eam ob causam credimus, docemus et confitemur, quod virgo Maria non nudum aut merum hominem duntaxat, sed verum mere man and no more, but the Dei Filium conceperit et genue- true Son of God; whence she is rit: unde recte Mater Dei et ap- both rightly called and in very pellatur et revera est. deed is the Mother of God.

VIII. Inde porro credimus, doVIII. Therefore, furthermore, we cemus et confitemur, quod non believe, teach, and confess that it is nudus homo tantum pro nobis not a mere man only that has sufpassus, mortuus et sepultus sit, fered, died and been buried for us, ad inferos descenderit, a mortuis that has descended into Hell, has resurrexit, ad cælos ascenderit, et risen from the dead, has ascended ad majestatem et omnipotentem into heaven, and has been raised to Dei virtutem evectus fuerit: sed the majesty and omnipotent power talis homo, cujus humana natura of God; but a man, such that his cum Filio Dei tam arctam in- human nature has with the Son of effabilemque unionem et commu- God a union and communication nicationem habet, ut cum eo una

sit facta persona.

so strict and ineffable that he has become one person with him.

IX. Wherefore the Son of God

IX. Quapropter vere Filius Dei pro nobis est passus, sed secun- has truly suffered for us, but acdum proprietatem humana na-cording to the attribute of human turæ, quam in unitatem divinæ nature, which he assumed into the suæ personæ assumsit, sibique eam unity of his divine person and made propriam fecit, ut videlicet pati, it proper to himself, so that he might et, Pontifex noster summus, recon- be able to suffer and to become our ciliationis nostræ cum Deo causa great high-priest, the cause of our esse posset. Sic enim scriptum est reconciliation with God. For so (1 Cor. ii. 8): 'Dominum gloria is it written (1 Cor. ii. 8): crucifixerunt. Et (Acts xx. 28): crucified the Lord of glory.' And 'Sanguine Dei redempti sumus.' (Acts xx. 28): 'We are redeemed by the blood of God.'

X. Ex eodem etiam fundamento credimus, docemus, et confitemur, Filium hominis ad dextram omnipotentis majestatis et virtutis Dei realiter, hoc est, vere et reipsa, secundum humanam suam naturam, esse exaltatum, cum homo ille in Deum assumtus fuerit, quamprimum in utero matris a Spiritu Sancto est conceptus, ejusque huVOL. III-L

They

X. On the same ground, also, we believe, teach, and confess that the Son of Man is really, that is, truly and in very deed, according to his human nature, exalted to the right hand of the omnipotent majesty and power of God, since that man was assumed into God when he was conceived by the Holy Ghost in the womb of his mother, and his hu

manitas jam tum cum Filio Dei al-manity was then personally united

tissimi personaliter fuerit unita. with the Son of God Most High. XI. Eamque majestatem, ra- XI. And that majesty, in virtue tione unionis personalis, semper of the personal union, Christ has alChristus habuit, sed in statu ways had, but in the state of his husuæ humiliationis sese exinani- miliation he divested himself of it, vit, qua de causa revera ætate, for which cause he truly grew in age, sapientia, et gratia apud Deum wisdom, and favor with God and atque homines profecit. Quare men. Wherefore he did not always majestatem illam non semper, make use of that majesty, but as oftsed quoties ipsi visum fuit, exe- en as seemed good to him, until after cruit, donec formam servi, non the resurrection, he fully and forautem naturam humanam, post ever laid aside the form of a servresurrectionem plene et prorsus ant, but not the human nature, and deponeret, et in plenariam usur- was established in the plenary use, pationem, manifestationem et de- manifestation, and revelation of the clarationem divinæ majestatis divine majesty, and in this manner collocaretur, et hoc modo in glo- entered into his glory (Phil. ii. 6 riam suam ingrederetur (Phil. ii. sqq.). Therefore now not only as 6 sqq.). Itaque jam non tantum God, but also as man, he knows ut Deus, verum etiam ut homo, all things, can do all things, is omnia novit, omnia potest, om- present to all creatures, has under nibus creaturis præsens est, et his feet and in his hand all things omnia, quæ in cœlis, in terris, et which are in heaven, in the earth, sub terra sunt, sub pedibus suis, and under the earth. That this et in manu sua habet. Hæc ita is so, Christ himself bears witness, se habere, Christus ipse testatur, saying (Matt. xxviii. 18; John xiii. inquiens (Matt. xxviii. 18; John 3): All power in heaven and in xiii. 3): 'Mihi data est omnis earth is given unto me.' And potestas in cœlo et in terra. Et Paul saith (Eph. iv. 10): 'He asPaulus (Eph. iv. 10) ait: 'Ascen- cended up far above all heavens, dit super omnes cælos, ut omnia that he might fill all things.' This impleat. Hanc suam potestatem his power, being every where presubique præsens exercere potest, ent, he can exercise, nor is anyneque quicquam illi aut impos- thing to him either impossible or sibile est, aut ignotum. unknown.

XII. Hence also, and indeed most easily, can he, being present, im

XII. Inde adeo, et quidem facillime, corpus suum verum et sanguinem suum in Sacra Cona part his true body and his blood præsens distribuere potest. Id in the Holy Supper. Now this is vero non fit secundum modum et not done according to the mode proprietatem humanæ naturæ, and attribute of human nature, but sed secundum modum et proprie- according to the mode and attatem dextræ Dei, ut Lutherus tribute of the right hand of God, secundum analogiam fidei nostræ as Luther, according to the analChristianæ, in Catechesi compre-ogy of our Christian faith, as conhensæ, loqui solet. Et hæc Chri- tained in the Catechism, is wont to sti in Sacra Cana præsentia ne- speak. And this presence of Christ que physica aut terrena est, neque in the Holy Supper is neither physCapernaitica: interim tamen ve- ical or earthly, nor Capernaitic; rissima et quidem substantialis nevertheless it is most true and inest. Sic enim verba Testamenti deed substantial. For so read the

Christi sonant: Hoc est, est, est corpus meum, etc.

words of the Testament of Christ: 'This is, is, is my body,' etc.

Hac nostra fide, doctrina et By this our faith, doctrine, and confessione persona Christi non confession, the person of Christ is solvitur, quod olim Nestorius not severed, as of old Nestorius sevfecit. Is enim veram communi- ered it. For he denied a true comcationem idiomatum seu proprie- munication of the idiomata or attatum utriusque naturæ in Chri- tributes of both natures in Christ, sto negavit, et hac ratione Chri- and in this way separated the person sti personam solvit: quam rem of Christ: which thing Dr. Luther D. Lutherus in libello suo de has perspicuously set forth in his Conciliis perspicue perspicue declaravit. book on the Councils. Nor by this Neque hac pia nostra doctrina godly doctrine of ours are the two duæ in Christo naturæ, earum- natures in Christ and their attrique proprietates confunduntur, butes confounded, or mingled into aut in unam essentiam commi- one essence (as Eutyches erroneousscentur (in quo errore Eutyches ly taught), nor is the human nature fuit), neque humana natura in in the person of Christ denied or persona Christi negatur, aut abolished, nor the one nature aboletur, neque altera natura in changed into the other; but Christ

alteram mutatur: sed Christus is and abides to all eternity true verus Deus et homo in una indi- God and man in one undivided visa persona est, permanetque in person. Next to the mystery of the omnem æternitatem. Hoc post il- Trinity this is the chiefest mystery, lud Trinitatis summum est myste- as the Apostle bears witness (1 Tim. rium, ut Apostolus (1 Tim. iii. 16) iii. 16); on which alone all our testatur, in quo solo tota nostra consolation, life, and salvation deconsolatio, vita et salus posita est. pend.

Contrariæ et falsæ doctrinæ de persona Christi Rejection of contrary and false doctrine touch

rejectio.

ing the person of Christ. We repudiate, therefore, and condemn all the erroneous articles which we will now recount, inasmuch as they are opposed to the

Repudiamus igitur atque damnamus omnes erroneos, quos jam recitabimus, articulos, eo quod Verbo Dei et sinceræ fidei nostræ Christianæ repugnent, cum Word of God and to our sound videlicet sequentes errores do- Christian faith-the errors followcentur : ing, to wit:

I. Quod Deus et homo in Christo non constituant unam personam, sed quod alius sit Dei Filius, et alius hominis Filius, ut Nestorius deliravit.

II. Quod divina et humana naturæ in unam essentiam commixtæ sint, et humana natura in Deitatem mutata sit, ut Eutyches furenter dixit.

III. Quod Christus non sit verus, naturalis et æternus Deus, ut Arius blasphemavit.

I. That God and man do not constitute one person in Christ, but that the Son of God is one and the Son of Man another, as Nestorius insanely feigned.

II. That the divine and human natures are commingled into one essence, and the human nature is changed into Deity, as Eutyches has madly affirmed.

III. That Christ is not true, natural, and eternal God, as Arius blasphemously declared.

IV. Quod Christus non veram IV. That Christ did not have a humanam naturam anima ratio- true human nature, consisting of a nali et corpore constantem habue-rational soul and of a body, as rit, ut Marcion finxit. Marcion feigned.