A09339:258
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
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.
In the assumption, we have three things to consider: I. The difference of the two natures in Christ. For the divine nature, as it is limited to the person of the Son is perfect and actually subsisting in it self: the other not. II. The manner of union. The person of the Son did by assuming the humane Nature, create it, & by creating, assume it. III. The product of the Union. Whole Christ, God and man, was not made a new person of the two natures, as of parts compounding a new thing; but remained still the same person. Now whereas the ancient Fathers termed Christ a compound person, we must understand them not properly, but by proportion. For as the parts are united in the whole, so these two natures do concur together in one person, which is the Son of God.
In the assumption, we haue three things to consider: I. The difference of the two natures in Christ. For the diuine nature, as it is limited to the person of the Sonne is perfect and actually subsisting in it selfe: the other not. II. The manner of vnion. The person of the Sonne did by assuming the humane Nature, create it, & by creating, assume it. III. The product of the Vniō. Whole Christ, God and man, was not made a newe person of the two natures, as of partes compounding a new thing; but remained still the same person. Nowe whereas the ancient Fathers tearmed Christ a compound person, wee must vnderstand them not properly, but by proportion. For as the parts are vnited in the whole, so these two natures doe concurre togither in one person, which is the Sonne of God.
By this we may see, that Christ is one only Son of God, not two: yet in two respects is he one. As he is the eternal Word, he is by nature the Son of the Father. As he is man, the same Son also, yet not by nature or by adoption, but only by personal union. Luk. 1.35. Matth. 3.17. This is my beloved Son, &c.
By this we may see, that Christ is one onely Sonne of God, not two: yet in two respects is he one. As he is the eternall Word, hee is by nature the Son of the Father. As he is man, the same Sonne also, yet not by nature or by adoption, but only by personal vnion.