A09339:1321
A Golden Chain
A golden chain: or The description of theology containing the order of the causes of salvation and damnation, according to Gods word. A view whereof is to be seen in the table annexed. Hereunto is adjoined the order which M. Theodore Beza used in comforting afflicted consciences.A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word. A view whereof is to be seene in the table annexed. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences.
Cambridge: printed by John Legat, 1600Cambridge: printed by Iohn Legat, 1600
AN EXPOSITION OF THE CREED. I believe in God. &c.AN EXPOSITION OF THE CREED. I beleeue in God. &c.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Yet further some will object, that it is truly said of the father, that he is god, but the same godhead is not in the son, nor in the holy ghost; for the son and the holy ghost have their beginning from the father. Ans. The son and the holy ghost have not a beginning of their nature or of their godhead from the Father, but of their person only: the person of the Son is from the Father; and the person of the holy ghost is both from the father and from the Son: but the godhead of all three persons is uncreate and unbegotten, and proceeding from none. Yet some may say, both the son and the holy ghost have received from the Father all their attributes, as wisdom, knowledge, power, &c. Now he that receiveth any thing from another, is in that respect inferior to him that giveth it: and therefore the Son and the holy Ghost are not God as he is. Ans. We must know, that, which the Son receiveth of the Father, he receiveth it by nature, and not by grace: and he receiveth not a part but all that the father hath, saving the personal propriety. And the holy ghost receiveth from the Father and the Son by nature, and not by grace: and therefore though both the son and the holy Ghost receive from the Father, yet they are not inferior to him, but equal with him. And thus much is both necessary and profitable to be learned of the union between the three persons in Trinity, whereby they being three have all one and the same godhead.
Yet further some wil obiect, that it is truely said of the father, that he is god, but the same godhead is not in the sonne, nor in the holy ghost; for the sonne and the holy ghost haue their beginning from the father. Ans. The sonne and the holy ghost haue not a beginning of their nature or of their godhead from the Father, but of their person onely: the person of the Sonne is from the Father; and the person of the holy ghost is both from the father and from the Sonne: but the godhead of all three persons is vncreate and vnbegotten, and proceeding from none. Yet some may say, both the sonne and the holy ghost haue receiued from the Father al their attributes, as wisdome, knowledge, power, &c. Nowe he that receiueth any thing from another, is in that respect inferiour to him that giueth it: and therefore the Sonne and the holy Ghost are not God as he is. Ans. We must knowe, that, which the Sonne receiueth of the Father, he receiueth it by nature, and not by grace: and he receiueth not a part but all that the father hath, sauing the perso•all proprietie. And the holy ghost receiueth from the Father and the Sonne by nature, and not by grace: and therefore though both the sonne and the holy Ghost receiue from the Father, yet they are not inferiour to him, but equall with him. And thus much is both necessary and profitable to be learned of the vnion betweene the three persons in Trinitie, whereby they beeing three haue all one and the same godhead.