A09339:1561
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.
The third point is, in what order the divine and humane nature of Christ are united together. Ans. The common consent of Divines is,1 that, albeit all the parts of the manhood and the godhead of Christ be united at one instant: yet in respect of order he unites unto himself first and immediately the soul, and by the soul the body. And it seems unmeet that God being a most simple essence should immediately be joined to a compound body: and therefore it may well be said that he is united unto it by the more simple part of man, which is the soul. Again the manhood of Christ is first and immediately joined to the person of the son himself, and by the person to the godhead of the son.
The third point is, in what order the diuine and humane nature of Christ are vnited togither. Ans. The common consent of Diuines is,1 that, albeit all the parts of the manhood and the godhead of Christ be vnited at one instant: yet in respect of order he vnites vnto himselfe first and immediately the soule, and by the soule the bodie. And it seemes vnmeete that God beeing a most simple essence should immediately be ioyned to a compound bodie: and therefore it may well be saide that he is vnited vnto it by the more simple part of man, which is the soule. Againe the manhood of Christ is first and immediately ioyned to the person of the sonne himselfe, and by the person to the godhead of the sonne.
- 1Damas. l. 3. c 6. Cypr in symb.
The fourth point is, whether there remain any difference or diversity of the two natures after that the union is made. Answ. The two natures concurring make not the person of the son to be compounded properly, but only by analogy: for as body and soul make one man, so God and man make one Christ: neither are they turned one into an other, the godhead into the manhood or the manhood into the godhead, as water was turned into wine at Cana in Galilee: neither are they confused and mingled together as meats in the stomach: but they now are, and so remain without composition, conversion, or confusion, really distinct and that in three respects. First in regard of essence. For the godhead of Christ is the godhead and can not be the manhood: and again, the manhood of Christ is the manhood and not the godhead. Secondly, they are distinguished in proprieties: the godhead is most wise, just, merciful, omnipotent: yea wisdom, justice, mercy, and power it self: and so is not the manhood, neither can it be. Again, Christ as he is God hath his will eternal and uncreated, which is all one with the will of the father and the