They do in deed disorderly enforce for the maintenance of their error,§7 the place where it is said,1 that God spared not his own Son: and where the Angel commanded, that the very same he that should be borne of the Virgin,2 should be called the Son of the highest. But, lest they should glory in so fickle an objection, let them weigh with us a little, how strongly they reason. For if it be rightly concludeth, that from his conception he began to be the Son of God, because he that is conceived is called the Son of God, then shall it follow, that he began to be the word at his manifesting in the flesh, because John saith,3 that he bringeth them tidings of the Word of life, which his hands have handled. Likewise that, which is read in the Prophet,4 Thou Bethlehem in the land of Judah, art a little one in thousands of Judah: Out of it shall be borne to me a guide to rule my people Israel, and his coming fourth from the beginning, from the days of eternity. Howe will they be compelled to expound this, if they will be content to follow such manner of reasoning? For I have protested, that we do not agree with Nestorius, which imagined a double ⟨image 170⟩Christ: whereas by our doctrine, Christ hath made us the sons of God with him, by right of brotherly conjoining, because he is the only begot son of God in the flesh which he toke of us. And Augustine doth wisely admonish us, that this is a bright glass, wherein to behold the marvellous and singular favour of God, that he attained honour in respect that he is man which he could not deserve. Therefore Christ was adorned with this excellency, even according to the flesh from the womb of his mother, to be the Son of God. Yet is there not in the unity of person to be feigned such a mixture, as may take away that which is proper to the Godhead. For it is no more absurdity, that the eternal word of God and Christ, by reason of the two natures united into one person, be diverse ways called the Son of God, than that he be according to diverse respects, called sometime the Son of God, and sometime the Son of Man. And no more doth that other cavillation of Seruertus accomber us:
They do in deede disordrely enforce for the maintenance of their errore,§7 the place where it is saide,1 that God spared not his owne Sonne: and where the Angel commaunded, that the very same he that shoulde be borne of the Uirgin,2 shoulde be called the Sonne of the highest. But, leaste thei shoulde glorie in so fickle an obiection, lette them weye with vs a little, how strongly thei reason. For if it be rightly concludeth, that from his conception he beganne to be the Sonne of God, bycause hee that is conceiued is called the Sonne of God, then shal yt folowe, that he beganne to be the woorde at hys manifesting in the fleshe, bycause Ihon saith,3 that he brengeth them tydinges of the Worde of life, whiche hys handes haue handled. Lykewyse that, whiche is reade in the Prophete,4 Thou Bethleem in ye lande of Iuda, art a little one in thousandes of Iuda: Out of yt shal be borne to me a guide to rule my people Israell, and hys comminge fourth from the beginninge, from the daies of eternitie. Howe wyll they bee compelled to expounde thys, yf they wyll be content to folowe suche manner of reasoninge? For I haue protested, that we do not agre with Nestorius, whiche imagined a double ⟨image 170⟩Christe: whereas by oure doctrine, Christe hathe made vs the sonnes of God wyth hym, by ryghte of brotherly conioyninge, bycause hee is the onely begotte sonne of God in the fleshe whiche hee toke of vs. And Augustine dothe wisely admonishe vs, that this is a bright glasse, wherein to beholde the maruellous and syngular fauoure of God, that he atteined honoure in respect that he is man whiche he coulde not deserue. Therefore Christe was adorned with this excellencie, euen accordinge to the fleshe from the wombe of his mother, to be the Sonne of God. Yet is there not in the vnitie of person to be fained suche a mixture, as maye take awaye that whiche is propre to the Godheade. For it is noe more absurditie, that the eternall woorde of God and Christe, by reason of the twoo natures vnited into one person, bee dyuerse waies called the Sonne of God, than that hee bee accordinge to diuerse respectes, called sometime the Sonne of God, and sometyme the Sonne of Man. And no more dothe that other cauillation of Seruertus accomber vs:
- 1Rom. viij.xxxij.
- 2Lu. i.xxxij.
- 3i. Ih. i.i.
- 4••jic. v.ij
