On the Reasons of the Holy Spirit, Book II

it would immediately make him blessed. For you would take a man from his bonds in vain unless you also restored his original liberty to him. I say nothing of the monotheletes those who believe Christ has only one will, since each nature in Christ also had its own mode of willing. For otherwise the natures would have been united in vain, unless they were united with their own perfections. Yet there is a will in God, and equally so in man; therefore, there were and are two wills in Jesus. That He also possessed a soul, in opposition to Arius and the Apollinarists, is evident from the fact that He would not have had a united man, unless He had possessed both body and soul. For neither is the soul a man by itself, nor is the body a man, but together both are a man. I have taught and refuted the blasphemies with which Jesus Christ is assailed by the Jews in the fourth book of original: "de orbis concordia" On the Concord of the World, against their objections to the Gospel. It was necessary for Him to be born in the most excellent manner, and to pay for the world through the most exquisite suffering in death, a matter I have already spoken of in the original: "Euclide Christiano" Christian Euclid. The latest heresy teaches that Christ ascended into heaven without His flesh. But Apelles does not notice that other things happened to Christ in vain, unless He also rose again. For if He had not received again the same flesh that had suffered, and carried it back to the heaven from which Adam had been cast out, there would have been no need for His coming. For the ascension of Christ is the effect of the whole catastrophe, which paved the most certain way for us through Himself to the Father, and taught in Himself that which man, having been cast down from his own heaven of perfection, could scarcely believe: not only that the souls of men would seek heaven, but that the solid man together could attain it. Now that the truths concerning Christ are granted, anyone can solve all heresies, such as the Oecolampadian one, which does not believe that the sacred flesh of Christ could penetrate the