A09339:1535
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.
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.
It may be obiected to the contrarie on this manner: The whole diuine essence is incarnate, euery person in Trinitie is the whole diuine essence, therefore euery person is incarnate. Ans. The whole Godhead indeede is incarnate, yet not as it is absolutely considered, but so farre forth as it is restrained and limited to the person of the sonne; and to speake properly, the godhead it selfe is not incarnate, but the very person of the sonne subsisting in the Godhead. And though all the persons be one and the same essence, yet doe 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 soule of man is wholly in the head and wholly in the feete, yea wholly in euery part: and yet the soule can not be said to vse reason in the feete or in any other part, but onely in the head.