A09339:1513
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.
Thus much of the second title: now follows the third, his only Son: that is, the only Son of the first person the Father. In this title we must consider two things: the first, that he is the Son of God: the second, that he is the only Son of God. Touching the first, Christ is called the Son of God, because he was begotten of the Father. Now for the opening of this eternal generation, we must consider three points: the thing begotten, the manner of begetting, & the time. For the thing it self, it is Christ; who must be considered two ways, as he is a son, & as he is God.1 As he is a son, he is not of himself, but the son of the father begotten of him: nevertheless as he is God, he is of himself neither begotten nor proceeding; for the essence or godhead of the father is of it self without all beginning: but the Godhead of the son is one and the same with the godhead of the father: because by what Godhead the father is God, by the same and no other the son is God: therefore the son, as he is God, he is God of himself without beginning even as the father. Whereupon it follows, that the son is begotten of the father as he is a son, but not as he is God.
Thus much of the second title: now follows the third, his onely Sonne: that is, the onely Sonne of the first person the Father. In this title we must consider two things: the first, that he is the Sonne of God: the second, that he is the onely Son of God. Touching the first, Christ is called the Sonne of God, because he was begottē of the Father. Now for the opening of this eternall generation, we must consider three points: the thing begotten, the manner of begetting, & the time. For the thing it selfe, it is Christ; who must be cōsidered two waies, as he is a sonne, & as he is God.1 As he is a son, he is not of himselfe, but the sonne of the father begotten of him: neuerthelesse as he is God, he is of himselfe neither begotten nor proceeding; for the essence or godhead of the father is of it selfe without all beginning: but the Godhead of the sonne is one and the same with the godhead of the father: because by what Godhead the father is God, by the same and no other the sonne is God: therefore the sonne, as he is God, he is God of himselfe without beginning euen as the father. Whereupon it followes, that the sonne is begotten of the father as he is a sonne, but not as he is God.