A09339:1534
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.
As for the Father, he could not be incarnate. For to take flesh is to be sent of an other, but the Father can not be sent of any person, because he is from none. Again, if the Father were incarnate, he should be father to him which is by nature God, and the son of a creature, namely the virgin Mary, which things can not well stand.
As for the Father, he could not be incarnate. For to take flesh is to be sent of an other, but the Father can not be sent of any person, because he is from none. Againe, if the Father were incarnate, he should be father to him which is by nature God, and the sonne of a creature, namely the virgin Marie, which things can not well stand.
And the holy Ghost could not be incarnate• for then there should be more sons then one in the Trinity, namely the second person the son of the father, and the third person the holy Ghost, the son of the virgin Mary.
And the holy Ghost could not be incarnate• for then there should be more sonnes then one in the Trinitie, namely the second person the sonne of the father, and the third person the holy Ghost, the sonne of the virgin Marie.
It may be objected to the contrary on this manner: The whole divine essence is incarnate, every person in Trinity is the whole divine essence, therefore every person is incarnate. Ans. The whole Godhead indeed is incarnate, yet not as it is absolutely considered, but so far forth as it is restrained and limited to the person of the son; and to speak properly, the godhead it self is not incarnate, but the very person of the son subsisting in the Godhead. And though all the persons be one and the same essence, yet do they really differ each from other in regard of the peculiar manner of subsisting: and therefore mans nature may be assumed of the second person, and be not assumed either of the father or of the holy Ghost; as in the like case the soul of man is wholly in the head and wholly in the feet, yea wholly in every part: and yet the soul can not be said to use reason in the feet or in any other part, but only in the head.