Zanchi on the Hypostatic Union

Meanwhile, wee believe and confesse the force of this union of the natures in the person of Christ to be so great, that first, whatsoever Christ is or doeth according to the divine nature, that same whole Christ, the Sonne of man, may be said to be or to doe. And againe, whatsoever Christ doth or suffreth according to his humain nature, that same whole Christ, the Sonne of God, God himselfe, is said in the holie scriptures to bee, to doe and to suffer. As that : ‘God (that is Christ, man and God) redeemed the church with his bloode’, whenas the force of the redemption pertained to the godhead, the shedding of his blood onelie to the manhood. Yet both these actions are ioyned in one nad each of them may be spoken alike of whole Christ, although they were and are distinct, because the natures, although distinct, yet are coupled together in Christs one person. Yea, Christ the mediatour according to his humanitie never did or doeth anie thing, wherein his divinity did not or doth not work together, and he never performed anie thing according to his divinitie, whereunto his humanitie was not assisting or consenting; that the fathers very fitle called all the works of Christ the mediatour theandrikai, that is performed both by God and man. Secondlie, as the force of the union is so great betweene the Father and the Sonne, that he doeth nothing, nor communicateth anie good thing to the world but by the Sonne, even so the force of the personall union of the two natures is so great, that no grace, no salvation, no life can come to us from the deitie but by the humanitie, apprehended of us by faith’ so that hee must needs be coupled to the flesh of Christ, that will be partaker of eternall life, whereunto that saying of Christ tendeth: ‘Unless ye eate the flesh of the Sonne of man, ye shall have no life in you’. Lastlie, it causeth that wee cannot adore the deitie in Christ, but wee must also therewith adore the humaine nature and that the divine and humanie nature must both bee reverenced with one reverence onelie, according to that same: ‘And when he bringeth in his first begotten Sonne into the worlde’, he saith, ‘and let all the angels of God worship him’. Him, saith hee, that is, whole Christ, God and man together; when as notwithstanding the humaine nature of it self and considered alone in it self nether can nor ought to bee worshipped (for God alone is to be worshipped), but the union (not whatsoever), but this personall union of the divine nature with the humanine, causeth it. Therefore, albeit that God dwell in the saintes, yet they are not to bee worshipped nor prayed unto, as is Christ the man. Wherefore we confesse this union whereof we speak to be of great force, yet we saie that it is an union which excludeth all confusion and transfusion. For, if the union betweene the Father, the Sonne and the Holie ghost in one essence (then which union there can be none greater thought or imagined) doe not take away the distinction of the person, then nether this union of the natures, and so of the properties and actions in one person, can take awaye the distinction of the same and bring in confusion.


~ De religione Christiana fides 217-219

This entry was posted in christology, church history by Steven Wedgeworth. Bookmark the permalink.

About Steven Wedgeworth

Steven Wedgeworth is the associate pastor of Faith Presbyterian Church in Vancouver, British Columbia. He writes about theology, history, and political theory, and he has taught Jr. High and High School. He is the founder and general editor of The Calvinist International, an online journal of Christian Humanism and political theology, and a Director for the Davenant Institute.

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