9. 10 That the Son is God, it is proved by many places of the old Testament, both with a confutation of certain cavils of the Jews, and also of Seruetus. The Jews say that the word Elohim is applied to the Angels and sovereign powers, but there is no such place that raiseth an eternal ⟨p. 18⟩throne to any creature. Again this title is given to none,1 but with addition. The Prophet Isaiah doth plainly describe the Godhead of the Son,2 and Jeremiah also, where it is said, The name of the city from that day shall be called Jehovah. And that he builded an Alter, and called the name of it Jehovah my exaltation; thereby is meant that the altar was builded for a monument that God was the advancement of Moses; and that Jerusalem is not adorned with the name of God, but only to testify the presence of God. Much a doe also they keep at this, where the Prophet saith, that this is the name whereby they call her Jehovah or righteousness:3 but this place confirmeth the trueth: for whereas before he had testified that Christ is the true Jehovah, from whom floweth righteousness: now he pronounceth that the Church shall so verily feel the same, that she may gloriously use the very name it self. In the first place is set the fountain and principal cause of righteousness; in the other, the effect ⟨image 23⟩where it is said, that the Angel appeared to the fathers,4 and that he challengeth to himself the name of the eternal GOD, it is not to be understood as Seruetus saith, who affirmeth, that it was an Angel and worshipped in the place of God, but rather as the doctors affirm, namely that he was the word of God, which began to execute the office of a mediator: for though he was not yet clothed with flesh, yet he came down as a mean between God and men to come more familiarly to the faithful: Therefore his communicating himself made him to be called an Angel, yet in the mean time he retained that which was his own to be the God of unspeakable glory, which is the meaning of Ozeas, 5in which place of Ozeas Seruetus carpeth that God did bear the person of an Angel, as though the Prophet did not confirm that which Moses had said:6 Why doest thou ask of my name, and the confession of the Patriarch doth sufficiently declare that he was not a created Angel, but one in whom the full Godhead was resident.
9. 10 That the Sonne is God, it is prooued by many places of the olde Testament, both with a confutation of certaine cauilles of the Iewes, and also of Seruetus. The Iewes say that the worde Elohim is applied to the Angels and soueraigne powers, but there is no such place yt raiseth an eternall ⟨p. 18⟩throne to any creature. Againe this title is geuen to none,1 but with addition. The Prophet Esay doth plainly describe the Godhead of the Sonne,2 and Ieremie also, where it is saide, The name of the citie from that day shalbe called Iehouah. And that he builded an Alter, and called the name of it Iehouah my exaltation; therby is ment that the altar was builded for a monument that God was the aduancement of Moses; and that Hierusalem is not adorned with the name of God, but onely to testifie the presence of God. Much a doe also they kéepe at this, where the Prophet saith, that this is the name wherby they call her Iehouah or righteousnesse:3 but this place confirmeth the trueth: for whereas before hee had testified that Christ is the true Iehouah, from whome floweth righteousnesse: now hée pronounceth that the Church shall so verily féele the same, that shée may gloriously vse the very name it selfe. In the first place is set the fountaine and principall cause of righteousnesse; in the other, the effect ⟨image 23⟩where it is saide, that the Angel appeared to the fathers,4 and that he challengeth to himself the name of the eternal GOD, it is not to be vnderstoode as Seruetus saith, who affirmeth, that it was an Angell and worshipped in the place of God, but rather as the doctors affirme, namely that he was the worde of God, which began to execute the office of a mediatour: for though he was not yet clothed with fleshe, yet he came downe as a meane betwéene God and mē to come more familiarly to ye faithfull: Therefore his communicating himselfe made him to be called an Angell, yet in the meane time he retained that which was his own to be the God of vnspeakable glory, which is ye meaning of Ozeas, 5in which place of Ozeas Seruetus carpeth that God did beare the person of an Angel, as though the Prophet did not confirme that which Moses had saide:
- 1Psalm. 45.6.
- 2Exod. 7.1. Esa. 9.6. Jere. 23.6. Isaiah 42.6. Exod. 17.15.Exod. 7.1. Esa. 9.6. Iere. 23.6. Esay 42.6. Exod. 17.15.
- 3Jere. 33.16.Iere. 33.16.
- 4Jud. 6.7. Jud. 13.16.Iud. 6.7. Iud. 13.16.
- 5Oze. 12.5.
- 6Gene. 30.11.29. 2. Cor. 10.4. Zach. 2.3. Isaiah. 25.9. Mal. 3.1.Gene. 30.11.29. 2. Cor. 10.4. Zach. 2.3. Esay. 25.9. Mal. 3.1.
