The Sum of Christian Religion 2, Part 2 · Subpart 16 · Section 4

The Sum of Christian Religion 2 · Part 2 · Subpart 16 · Section 4

p. 4664. WHETHER CHRIST BE THE SONNE COETERNAL WITH GOD THE FATHER: OR, OF CHRISTS DIVINITIE.

WHen the queſtion is made, whether Chriſt be the eternall ſonne of god, or, Whether he be that one true and eternall god; theſe ſower thinges are demaunded. The firſt is, whether the ſonne of god or the Word be a ſubſiſtent, or hipoſtaſis, or perſon, in the fleſh, & before the fleſh that is, whether in chriſt, man, there be beſides his ſoule and body a ſpiritual nature or ſubſtaunce, which was alſo exiſting before Chriſt, borne of the Virgin, and wrought and accompliſhed the workes of god, and is the ſonne of god, and is ſo called in ſcripture. That he is a ſubſiſtent, the church beleeueth and proueth againſt Samoſatenus, Photinus, Seruetus, and others.

The ſecond is, whether hee bee a perſon truely diſtinct from the father. Wee are to holde that the Word is a perſon diſtinct from the father, againſt Noetus and Sabellius, who would hauehave the ſame to be the perſon of the father and the p. 467ſon, & the holy ghoſt, which in reſpect of diuers functions & actions is now called the Father, nowe the Son, & now the holy ghoſt: And therefore were they called Patripaſſians: alſo againſt Seruetus, who co…foundeth the ſonne and the holie ghoſt.

The third is, whether he bee equal vntounto the father.

The fourth is, whether he be conſubſtantiall, that is, of one and the ſame ſubſtance and eſſence with the father.

Thoſe two, namelie equal and conſubſtantiall, are trulie and iuſtly maintained againſt Arius, Eunomius, Macedonius, &c. and the Tritheits of our time, who make either the father alone to be eternall, and the ſonne to hauehave beene created of the father before other things: or make the ſonne alſo coeternall with the father, but inferior vntounto the father. Wherfore by theſe mens opinion, the father and the ſonne are two eſſences, and two ſpirits, & by a conſequent two gods; according to Arius, neither eternall nor coequall; according to the Tritheites, coeternal indeede, but vnequall. A double way of gathering Teſtimonies of ſcripture.Moreouer there is a double maner of gathering arguments out of the ſcriptures, whereby the diuinitie of the ſonne and the holy Ghoſt, as alſo other things queſtioned in diuinitie are confirmed. One is, when the teſtimonies of ſcripture are gathered according to the order of the bookes of the Bible. The other, when as certain orders or ſorts of arguments or proofes are ſet, vntounto which the Teſtimonies of ſcripture thereto belonging are referred. Both waies are good, and both verie often neceſſarie for a Diuine, when hee priuately conſidereth & examineth or diſcuſſeth controuerſies and diſputes of Diuinitie, and ſearcheth what is true in them. The firſt way is more laborious, and repeating of the ſame things: the latter is more ſhort and compendious, and more fit and appliable both for teaching, and alſo that the groundes of the pointes and opinions of Chriſtian religion may the more eaſily bee conceaued of the minde, and more firmely ſticke and abide in the memorie, for whatſoeuer neede or vſe thereof to come.

THE FIRST CONCLVSION. The ſonne of God is a ſubſiſtent in the fleſh borne of the Virgin, and before the fleſh.

THE orders or ſortes of Argumentes which confirme this Concluſion, are eight in number. To the firſt belong thoſe teſtimonies, which expreſly teache p. 468and diſtinguiſh two natures in Chriſt, as that the humane nature was taken by the diuine nature. The argument is framed thus: He that aſſumed the fleſh, is other from the fleſh, and a ſubſiſtent, euen before the fleſh. The word tooke fleſh.Again; That which commeth into the fleſh, is other from the fleſh into which it commeth: but the ſonne of God, or the Word, is euen the verie ſame, who aſſumed and tooke the fleſhe, and came in it, Iohn 1.14 Heb. 2.14.16.1. Iohn. 4.2. Therefore, the ſonne of neceſſitie is another nature from the fleſh taken, and a ſubſiſtent, euen before the fleſh borne of the Virgin. For that which is the ſonne, and putteth on and carrieth fleſh, it muſt needes be that the ſame is a perſon, and was ſubſiſting before the fleſh was taken. Hither alſo beelong all thoſe teſtimonies, which oppoſe in Chriſt his diuine nature to his humane nature, or fleſh, and diſtinguiſh that from this, as Rom. 1.3. His ſonne made of the ſeede of Dauid according to the fleſh. Rom. 9.5. Of the fathers, concerning the fleſh, Chriſt came. Therefore there is another thing in Chriſt beſides his fleſhe, according to which he is not of the fathers, nor of the ſeede of Dauid. Phil. 2.6. Who being in the forme of God, tooke on him the forme of a ſeruaunt. Wherefore the forme of God in Chriſt is one thing, namely his diuinitie moſt perfect; and the forme of a ſeruaunt another thing, euen his humanitie weake, baſe, and ſeruile. Mat. 22.44. Chriſt is called the ſonne and Lord of Dauid. Therefore there be diuers natures in him. Iohn. 2.19. Deſtroie this temple, and in three daies I will raiſe it vp againe. Wherefore there is one thing in Chriſt which is deſtroyed, euen his bodie; and another thing likewiſe which raiſeth vp his deſtroyed bodie, which is the Word, who Ioh. 1. is called the onelie begotten ſonne.

1 Obiection. The Word, in Iohn, dooth not ſignifie anie perſon, which was ſubſiſting before the fleſhe borne of the Virgin, but onelie that viſible Preacher or teacher Ieſus who was made fleſh, That Iohn meaneth by the Word, a perſon ſubſiſting before the fleſh.that is, was a man weak, miſerable, and abiect. Anſ. This is a notorious, manifeſt, & impudent corrupting of this place. For it is eaſie for any man to ſhewe out of the very narration of Iohn that the Word ſignifieth an hypoſtaſis or perſon, which was exiſting before Ieſus borne of the Virgin. For the Word, 1. was in the beginning, that is, was now before exiſting, when thinges were created. 2. And that Word was p. 469God. 3. By whom all thinges were made. 4. Who is the author of all life and light. Therefore he is a perſon exiſting before all thinges. 5. Which lighteth euerie man that commeth into the world, that is, all, if not with ſpirituall, yet with naturall light therefore he is their illuminatour, who were before the fleſh which was born of the Virgin. 6. Who being in the world and not knowen, 7. Yet came vntounto his owne, 8. being made fleſh, that is,The word was made fleſh by taking fleſh, not by any conuerſion into fleſh. aſſuming and taking humane nature of the Virgin Mary. For that theſe woordes, the Word was made fleſh, hauehave this meaning namely, that he who now from the beginning was in the woorlde, was made fleſhe, that is man (which before hee was not) not by any chaunging or mutation of himſelfe, but by aſſuming and taking humane nature; other places of Scripture doe demonſtrate, Heb. 2.14.16. Hee was partaker of the fleſh: he tooke the ſeede of Abraham. 1. Tim. 3.16. God was manifeſted in the fleſh. The Woord therefore aſſumed and tooke fleſh, but was not conuerted into fleſh: that is, the diuine nature was diſtinct from the fleſh taken and aſſumpted.

Moreouer, that Chriſt, man, was ſuch a teacher,The word was a Teacher from the beginning of the world. who not onelyonly in the time of his fleſhe, but alſo before that was borne, euen from the beginning of the world preached the will of his father vntounto men and quickened them: both this very narration of Iohn, and other very many places doe plainly ſhew. He was the life, and the true light which lighteth euerie man. Iohn. 1. No man hath ſeene God at anie time: the onelie begotten ſonne, which is in the boſome of the Father, he hath declared him. Iohn. 6.51. I am the liuing bread which came downe from heauen and giueth life vntounto the woorld. 1. Pet. 3.19. Chriſt went by the ſpirite, in the daies of Noe, and preached vntounto the ſpirits that are in priſon, which were in time paſſed diſobedient.

2 Obiection. Chriſt, man, is, and is called God in the new teſtament. Therefore they corrupt the Scripture, who ſaie that in this viſible man Ieſus, is beſides the fleſhe, an inuiſible nature, which was exiſting alſo in the olde peoples time without fleſh. For to ſay this, is as if a man, in ſteede of this, Thou art a Scholer, ſhould ſay, In thee is a ſcholer. Aunſwere. That Chriſt, man, is true and by nature God, in reſpect of the nature or Eſſence of the Godhead in him perſonally vnited p. 470to his manhoode, is no corruption but the very voice, minde, and meaning and interpretation of the ſcripture. Coloſ. 2.9.1 Proued by teſtimonies. Jn him, that is, in Chriſt Ieſus, dwelleth all the fulnes of the Godhead, that is, the very full and perfect Godhead, which is but one, bodilie, that is perſonally or ſubſtantially, ſo that it is of the ſubſtance of the viſible man Chriſt. In Chriſt therefore there is one thing which dwelleth, namely the godhead, another thing in which it dwelleth, euen the manhood which is the temple of the godhead, Iohn. 2.19.21. and was ſhadowed and figured by the Moſaicall tabernacle, Heb. 9.11. Again, Rom. 1.3. Made of the ſeede of Dauid according to the fleſhe: and declared mightilie to be the ſonne of God, touching the ſpirite of ſanctification. Againe, Phil 2.6. Beeing in the forme of GOD and equall with GOD, hee tooke on him the forme of a ſeruaunt. By him all thinges were made and doe conſiſt, both viſible, and inuiſible: hee giueth the holie Ghoſt, lighteth euerie man that commeth into the world, he alone kneweth the father, and he to whom he reueileth him &c. Iſa. 7.14. Iſa. 9.6. Iere. 23.6. Iſa. 25.6.7.8. &c.

2 By contrarie properties.Laſtly, that there is a double nature or ſubſtaunce in Chriſt, both a finite, and an infinite, is conuinced and prooued by the diuerſitie and repugauncie of thoſe properties, which are attributed to the ſame Chriſt, but cannot poſſiblie be together in one and the ſame nature. Wherefore CHRIST, man, is GOD, not created and made in time, by reaſon of the fulneſſe and excellencie of his giftes, but eternall, ſubſiſting before the fleſh, borne of the Virgin, and before all worlds, by reaſon of the eternall Godhead of the Word dwelling in his Maieſtie perſonally.

Chriſt the proper ſonne of God.To the ſecond claſſe or order of Reaſons are referred thoſe teſtimonies, which ſhewe CHRIST to bee the proper or naturall ſonne of GOD. The Argument or proofe is this: The naturall or proper ſonne of GOD, is of neceſſitie partaker of the diuine nature or eſſence, or ſubſtaunce. But Chriſt, man, is the proper ſonne of GOD. Therefore there is in CHRIST, beſides his humane nature, which hee tooke of our kinde, a nature or ſubſtaunce Diuine, in reſpect whereof hee is, and is called the Sonne of GOD, that is, CHRIST is by nature the ſonne of GOD, and therefore ſubſiſting, and that before p. 471the fleſhe from euerlaſting: becauſe hee is the ſonne of the eternall father, hauing the eſſence of the Father in number the ſame and whole communicated vntounto him from the father.Iohn. 5. The place is neceſſarily to bee vnderſtood, and ſo was taken of the Iewe, of a natural ſonne.John 5 The Maior is manifeſt by the definition of a proper or naturall ſonne. For a proper ſonne is hee, who is procreated out of his ſubſtance whoſe ſonne hee is, or hee, who is partaker of his Fathers nature or ſubſtaunce. The Minor is prooued by theſe teſtimonies of holy Scripture. Iohn. 5.17.18. My Father worketh hitherto, and I woorke. Therefore the Iewes ſought the more to kill him; not onelyonly becauſe he had broken the Sabboth; but ſaide alſo that GOD was his Father, and made him-ſelfe equall with God. Becauſe CHRIST called himſelfe the Sonne of GOD, not adopted, or by grace onlie, but naturall, begotten of the ſubſtaunce of the Father, and therefore equall with GOD, the Iewes did thereof gather: Firſt, That he challenged vntounto himſelfe the workes of God the Father. And therefore becauſe they deemed him to bee a mere man, they woulde hauehave him ſlaine, as a blaſphemer and robber of Gods glorie, both in this place, and Iohn. 19 7. And if Chriſt had meant, that hee was the Sonne of God by grace onlie, as are the Angels and men elected, the Iewes verilie woulde not hauehave reprehended that as blaſphemie and treaſon againſt the maieſtie of God: for then they ſhoulde hauehave condemned themſelues of the ſame crime: becauſe Iohn. 8.41. they ſaie vntounto CHRIST, we hauehave one father, which is GOD. Secondly, Chriſt alſo dooth not reprehend this collection of the Iewes, or repel it as a ſlaunder, but defendeth it as beeing good and neceſſarilie true, in his aunſwere preſentlie following, wherein hee auoucheth, that whatſoeuer thinges the Father dooth, the ſame dooth hee alſo together with him, as beeing his Sonne: that by the ſame authoritie, libertie, power, hee raiſeth the dead, and quickeneth them who beleeue in him, by which the Father dooth: that as the father hath life in himſelfe, ſo alſo hath hee giuen vntounto him, as beeing his Sonne to hauehave life in himſelfe, &c.

Wherefore the man Ieſus affirmeth that, which of it ſelfe and demonſtratiuely dooth thereof followe, and the Iewes called blaſphemie, namelie, that hee is p. 472the Sonne of God, not by grace only, but proper and equall with God, that is, that there is in him beſides his humane nature a diuine alſo, which is the Sonne, communicated vntounto him by an vnſpeakeable generation or begetting frō the Father, and according to which he is equall with the Father, and the ſame God which the Father is. For where the ſame power, operations, and woorkes are, there alſo is neceſſarily inferred the ſame nature, or ſubſtaunce to be, and that equal. So Chriſt is called the proper Sonne of God. Rom. 8.3. God ſending his owne Sonne, that is, borne of his owne ſubſtance. For we are otherwiſe alſo of God, beeing renued by his ſpirit. And in the ſame Chapter ver. 32. who ſpared not his owne Sonne.

Chriſt the naturall and coeternal ſonne of God; which is expreſſed in ſcripture.1 Obiection. It is not found anie where in Scriptures, that Chriſt is the naturall and coeternall Sonne of God. Therefore it is but an inuention of men, imagining in him beſides his fleſh another ſubſtance, according to which hee ſhould be the eternal ſonne of God. Aunſwere Although theſe very words are not, in the very ſame Syllables, extant in the Scripture: yet there are found the like, and equiualent, or ſuch as ſignifie the ſame which theſe doe. For, the wiſedome of God which is Christ and the Sonne, Prou. 8.22. is deſcribed to bee ſuch, as was with GOD from euerlaſting before his works were made. And further, Iohn ſaith, that the Woord, whom he called the Sonne, was euen then in the beginning of the world, and was God, creating and preſeruing all thinges. But God is eternal and before thinges were created, together with which alſo time began, eternity only exiſteth, and may be imagined in mind. Moreouer, hee is expreſſely called the proper ſonne of God Therefore he is the natural ſonne of God: who hath the nature and eſſence of his father, and that the ſame with his father: becauſe the Deity is but one in number, creatreſſe of al things; alſo he hath the ſame whole & entire, becauſe it is indi…iſible. Wherfore the man chriſt is the ſame eternal god with the Father,Ch…iſt i… the p…o…er ſonne of God by nature, not by grace. by reaſon of the Deity, which he hath ſimply al one, & the ſame with the father: for there are not two eternals: he is alſo the natural & coeternal Son of the father, becauſe he is another from the father as touching his perſon. Reply 1 Chriſt is called the proper Son of God, becauſe he was made by God: as alſo the church is called the proper people of god. Aunſwere. This is a corruption of a place of p. 473Paul. For Paul, Rom. 8.3. and 32. oppoſeth the proper Sonne of God to vsus, and alſo to the Angels. For both the Angels and wee are made the Sonnes of God, in reſpect either of our creation, adoption, and regeneration by the holy Ghoſt, or alſo in reſpect of both, as the regenerate. Therefore wee beeing compared with Chriſt, are not the proper Sonnes of God. For ſo he could not be called the proper and onelyonly begotten Sonne. Wherefore hee is, and is called the proper Sonne of God, in that hee alone was begotten of the ſubſtaunce of God the Father. Reply 2. The word, ſaith Seruetus, was indeede alwaies in god, but it was not the ſonne, but in reſpect of the filiation or Sonne-hoode which was to come in the wombe of the Virgine, or in reſpect of man to bee borne of the Virgine: that is, The Word, in it ſelfe, was not anie inuiſible hypoſtaſis and ſubſtance, which being begotten of the ſubſtance of the Father and diſtinct from him, was truly ſubſisting before the fleſh borne of the Virgine, but was a certaine relucencie or reflexed ſhining in God, that is, that viſible image or ſhape, which appeared vntounto the fathers in the olde Teſtament, & afterwards paſſed into the fleſh, or into that viſible man Ieſus, who alone is the ſonne, in reſpect of whom alſo The Woord, or that viſible ſhape, which alone hee will hauehave to be the perſon, is called the ſonne. Anſwere. 1. By this is denied, that Chriſt is the proper Sonne of God: Becauſe his humanity iſſued not from the ſubſtance of god. 2. The woord is ſuch a ſonne, as vntounto whom the father gaue to hauehave life in himſelfe, as hee himſelfe hath it in himſelfe who when thinges were created, was euen then god; by whom all things were made; who was the life & the light of men &c. The woord therefore was, and that before Ieſus borne of the Virgin, a liuing, intelligent, working hypoſtaſis or ſubſtance. 3. There ſhould hauehave beene no hypoſtatical or perſonal difference betweene the Father and the Sonne: becauſe the Woorde, according to Seruetus doctrine, had not his proper hypoſtaſis, whereby hee ſhould differ from the Father.

2 Obiect…on. Hee, who is not named in the Scripture, before the taking of fleſh, the ſonne of god, was not the ſonne of god before the fleſh was borne. But Chriſt is not called in the Scripture the ſonne of god before his natiuity of the Virgine. Wherefore hee was not the ſonne of god before. To this our anſwere is double: Firſt, we denie the Maior. For wee knowe that Gods reuelation p. 474and manifeſting in the newe Teſtament is clearer than in the olde. And therefore albeit it were true, which theſe woulde, That the ſonne of God is not called the Sonne, but after the aſſumption of the fleſhe; yet notwithſtanding ſeeing in many places it is ſhewed moſt clearely that the Sonne who tooke fleſhe, was before he tooke fleſh; as The woorde, who is the onelyonly begotten of the Father, was in the beginning. By the Sonne all things were made. My Father worketh hitherto, and I woorke: it may not bee ſaide that therefore the Sonne was not before hee tooke fleſhe, becauſe hee was not called before by this name. And Secondly the Minor is not true.Chriſt named in the ſcripture the ſonne of God, before he tooke fleſh. For how euer the olde Teſtament bee more obſcure and darke than the newe: yet is he called by Salomon the coeternall wiſedome of God, begotten of God. Likewiſe it was foretolde that the Meſſias ſhould bee God and the ſonne of God, and after an other maner than other ſonnes. Iſay. 7. His name ſhalbe called Immanuell. Iſay. 9.6. He ſhall cal his name wonderfull, counſelour, The mightie God, The euerlaſting father, Iermie. 23.6. This is the name whereby they ſhall call him, The LORDE our righteouſneſſe. Pſalm. 27. The Lorde hath ſaide vntounto mee: Thou art my Sonne, this daie hauehave I begotten thee. Againe, Kiſſe the Sonne. 2. Sam. 7. I will bee his Father, and hee ſhall bee my Sonne. Wherefore long before was hee ſignified both to bee, and to bee the Sonne of GOD, who afterwardes was to bee man.

3 Obiection. If the diuine nature of Chriſt was without his humane nature the Sonne of god, Chriſt but one ſonne, though cōſiſting of two natures.there ſhall bee made thereby three ſonnes, namelie his Diuinitie, his humanitie, and whole Chriſt conſiſting of both natures. Wherefore there was not anie Sonne before Ieſus was borne. To this wee aunſwere, that the Antecedent is moſt falſe. For ſeeing the Woorde did take, ioine, and vnite perſonallie vntounto himſelfe not another perſon or Son of God, but another nature, this aſſumption or taking maketh not moe perſons or ſons: but it is one & the ſame perſon, or one Sonne, hauing in him two natures.

4 Obiection. If the god-head of oulde without the fleſhe was the Sonne, and nowe two natures are one Sonne: there ſhall bee neuertheleſſe two Sonnes, one incorporeall, the other corporeal. p. 475Wherefore there was not any ſonne before the fleſh. Anſwer. Neither is this Antecedent true. For one and the ſelfe ſame Sonne is, of olde incorporeal, of one only nature, and only God; but now corporeal of two natures, and exiſting both God and man.

5 Obiection. The humanity by it ſelfe is not the Sonne. Therefore neither the Diuinity by it ſelfe is the Sonne. Aunſwere. This reaſon doth not followe: becauſe there is great diſſimilitude of the natures, which are compared. The Woorde exiſted and was a perſon and the Sonne, before the fleſhe was taken and aſſumpted. But the humanitie was neither before the aſſumption, neither beeing aſſumpted did it make the perſon by it ſelfe. And therefore the humanity ſeuerally is not the Son, but is in the Son, or is the other nature of the Sonne: but the Word both ſeparate and knitted to the fleſh is the ſame Sonne: as touching it ſelfe it is the Sonne of GOD by nature, but as touching the aſſumpted nature or humanitie the naturall Sonne of of man, and the Sonne of GOD by grace of perſonall vnion.

To the ſecond claſſe of argumēts alſo belong thoſe ſayings, which teach, the man Chriſt to be the onlie begotten Sonne of god. Iohn 3.16. So god loued the woorld, that he gaue his onelie begotten Sonne. Ioh 1.14. We ſaw the glorie thereof, that is, of the worde incarnate, as the glory of the onelie begotten Sonne of the Father. For the onelyonly begotten is he, who hath not any brethren of the ſame generation and nature. But Chriſt as touching his humane nature hath brethren, Heb. 2.14. For aſmuch as the children were partakers of the fleſh and bloode, hee alſo himſelfe likewiſe tooke part with them. And a little after: He in no ſort tooke the Angels, but he tooke the ſeede of Abraham: Wherfore in al things it became him to be made like vntounto his bretheren. And a litle before: He that ſanctifieth, & they which are ſanctified, are all of one, that is, of the ſame nature humane. Wherefore hee is not aſhamed to call them bretheren. Wherefore there is in CHRIST another nature, according to which hee is the onelyonly begotten Sonne of the Father, beſides his humanitie, according to which both he hath many bretheren, and is ſprung not of God, but of the ſeede of Dauid.

p. 476Chriſt is called the onelyonly begotten, by nature, not in reſpect of the manner of his generation.Obiect. The man Ieſus is called the onelyonly begotten, becauſe he onelyonly was begotten of the Virgin by the Holy Ghoſt. Aunſwere. It is a miſconſtring and corrupt interpretation of the word. 1. For hee is ſo the onelyonly begotten, that hee is alſo the proper or naturall ſonne. Now ſuch a one is ſaide to be the onelyonly begotten, not for the ſpecial manner onelyonly of begetting, but becauſe he onelyonly was begotten of his ſubſtance, whoſe ſonne hee is called, or becauſe hee onelyonly hath his eſſence iſſuing from the ſubſtaunce of the Father. 2 Becauſe hee the verie ſame, by whom all things were made and are preſerued, who is in the boſome of the Father, euen from the beginning of the world reueiling God vntounto the choſen: who being ſent from heauen into the woorld tooke fleſh, came in the fleſhe &c. hee is called the only begotten ſonne of the father. Ioh. 1.18. 1. Ioh. 4.9. Iohn. 1.14. We ſaw the glorie thereof, that is, of the Worde, but not of the man Ieſus, as hereticks would hauehave it. For there is no other antecedent in that place, but the Woord. For theſe words go before; The Woorde was made fleſhe, and dwelt among vsus: then it followeth, and we ſawe the glorie thereof. If then the Woorde it ſelfe be called and is the onelyonly begotten: then Chriſt is called the only begotten in this place not in reſpect of the manner of his generation of the virgin, but in reſpect of his generation from euerlaſting of the Father. 3 The Words generation, of the father, is often in ſcripture diſcerned and distinguiſhed from christes generation of the virgin. The Euangeliſt, as wee ſee, calleth the Woord the only begotten of the Father. Of wiſedome it is ſaid, Prouerb. 8.25. that before the mountains, that is, from the beginning, it was formed, or (as the Chaldee paraphraſt interpreteth it) begotten: but we reade in Matthewe, that Ieſus, who is called Chriſt, was borne of Marie. 4 The only begotten is oppoſed to Angels & men. But Angels and men are the Sonnes of God, either by creation, or by adoption, or by ſanctification, after what ſort ſoeuer this be wrought by the holy ghoſt. Therefore Chriſt muſt needes bee called the onelyonly begotten for this cauſe, euen for that he is his Son by nature. For after this manner he is the Sonne of God onelyonly, and truely and ſimply ſeuered from other Sonnes. Wherefore to this ſecond ranck or claſſe thoſe places alſo ſhould be referred, which ſhew, that we are the Sonnes of God by adoption, by and p. 477for that only begotten Sonne. For ſeeing grace is oppoſed to nature, and we are Sonnes by Grace: it muſt needes be that Chriſt is the Sonne by nature.

To the third claſſe belong thoſe teſtimonies of Scripture,God is, and is called the ſonne. which attribute the name of ſonne manifeſtly to the other nature alſo in chriſt, which ſubſiſted by it ſelfe before and beſides the fleſh aſſumpted, and did woorke all thinges. And ſeeing Seruetus & others are here…n an vprore as it were and fight for this, that onelyonly the man Ieſus borne of the Virgine, but not God or the God-head is called the Sonne in Scriptures, and that therefore before Ieſus was borne, there was not any Sonne of God ſubſiſting: wee are diligently to gather and collect thoſe teſtimonies, wherein the name of Sonne is not attributed to the humane nature only, but alſo to the diuine. The third argument therefore is this: That which ſubſiſting before the fleſh borne of Marie, created the woorld, and from the firſt beginning hitherto woorketh the ſame thinges with the Father, the ſame is a perſon, and that without the fleſh and before it. But the ſonne of god is called that, which ſubſiſting before the fleſh, created the woorld, and from the firſt beginning hitherto worketh the ſame things with the father. Therefore the ſonne is a perſon, and ſubſisting, euen without the fleſhe, and before it: that is, Chriſt Ieſus borne of Marie hath another nature beſides his humane nature, in reſpect whereof Chriſt, euen before his humane nature was, truly exiſted, & is, & is called the Sonne of God. The Maior of this reaſon is manifeſt. For that which worketh all woorks, and that with the ſame authoritie, liberty, and power, wherewith the Father doth, muſt needs be a liuing, and vnderſtanding ſubſtance, that is, a perſon. Nowe the Minor is prooued by teſtimonies of Scripture. For the very ſame, who is before all thinges, for whome, and by whome, all thinges were created, and doe conſiſt, who dooth all thinges likewiſe himſelfe, which the Father dooth; is called the beloued ſonne of God, the firſt begotten of all creatures, by whome god ſpake vntounto vsus in the laſt daies. Coloſſ. 1.16. Hebr. 1.1.2. Hebr. 2.10. Iohn 5.19. &c. But the fleſhe or humanity of CHRST is not before all thinges, is not creatreſſe, but created in the laſt times, doth not vpholde or ſuſtaine all thinges with his woord, beck, and effectuall will, but is it ſelfe ſuſtained and vpheld by the Woorde, who p. 478did aſſume and take it. Therefore in Chriſt beſides his fleſh is another nature, which alſo, before the fleſh was miraculouſlie conceiued in the Virgins wombe, was ſubſiſting, did woorke, and is the Sonne of God. Againe, John 3.17. God ſent not his Sonne into the world to condemne it: The Father ſent the Sonne into the woorlde, but the humanity of the Sonne was borne in the woorlde: Therefore he was his Sonne before he was ſent into the woorlde, Ioh. 5.21. The ſonne quickneth whom he wil. Matth. 11.27. No man knoweth the Father, but the Sonne, and hee to whome the Sonne wil reueile him. But in the old Teſtament, before Ieſus was borne of the Virgine, ſome were raiſed from the dead, and quickened: for there were ſome from the beginning of the woorlde who knewe GOD aright. Therefore in Ieſus the Sonne of Marie, is another nature beſides his fleſhe, which is the Sonne of GOD, and ſubſiſted from the beginning of the woorlde reueiling GOD vntounto men; not onelyonly to thoſe of the godly who liued ſince hee tooke fleſhe, but to thoſe alſo who liued before it. Againe, Iohn 3.13.17.19.31. Iohn 16.28. &c. Hee is called the ſonne, who came from heauen, who beeing in earth is in heauen, who came into the woorlde, not as other men, from the earth, but from aboue out of heauen, from the Father. So that then hee was, before he came into the woorlde. But the fleſhe of CHRIST is not of heauen, neither came it from heauen: Therefore there muſt needes bee another nature in him, in reſpect whereof hee is the onelyonly begotten Sonne of GOD, euen before he tooke fleſhe of the Virgine. Againe, He that was manifested in the fleſh, is GOD, 1. Timot. 3. and therefore another nature from the fleſh. For God is one thing, who is manifeſted, and the fleſh another thing, wherein hee is manifeſted. The Sonne of God is hee that was manifeſted in the fleſhe. 1. Iohn. 3.5. For this purpoſe appeared the Sonne of GOD, that hee might take away our ſinnes, and that hee might looſe the woorkes of the Diuell. Therefore the Son is God, and another nature from the fleſh; that is, the man Ieſus is the ſonne of God in reſpect not only of his humanity, but alſo of his diuinity, which beſides and before the fleſhe, exiſted in him, and by the aſſumption of the fleſh was made as it were viſible and p. 479conſpicuous. Wherefore it followeth alſo, and that neceſſarily, that that was a ſubſiſtent and a perſon. For that which is by nature a ſonne, is alſo a perſon. But Chriſtes diuinitie or nature which was alſo before his fleſh, is the Sonne of God by nature. Therefore it is a ſubſiſtent and a perſon in the fleſh taken or aſſumpted, and before it.

To the fourth claſſe belong thoſe places of Scripture,The Word is a perſon before Ieſus borne of the Virgin: and he is the ſonne. which affirme Chriſt, man, to be the word incarnate. The Argument is this: The word is a perſon, which both exiſted before Ieſus was borne, and now dwelleth perſonally in the fleſhe taken of the Virgine. But that word is the Sonne. Therefore the ſonne is a perſon. The Maior is proued; becauſe thoſe thinges are attributed vntounto the Word, Ioh. 1.1. Ioh. 1 & 5. Reu. 19. which only agreeth to a thing ſubſiſtent, liuing, intelligent, woorking, that is, to a perſon. For the Woord was before al creatures; with the father; God; by him were al things made, hee was autor of al life and light in men: hee was in the world from the beginning, and not knowen: he hath his own country and nation: he came vntounto it: in his name men beleeue: he giueth power to be the ſons of god to others, by his own autority & power: he doth aſſume & take fleſh, & is therein manifeſted, ſeen, handled, conuerſeth and dwelleth amongſt men. The Minor is proued: Becauſe the Word is called the onelie begotten Sonne of GOD, Iohn 1.14.18.34. Reuelat. 2.18. &c. And becauſe the ſame properties are attributed to the Woorde and the Sonne. For the Sonne is in the boſome of the Father, reueiling GOD vntounto men. By him the woorlde was created. In him is life: hee was ſent and came from Heauen, into the woorlde. Hee tooke the ſeede of Abraham. Likewiſe the life, which is the woorde, was with the Father before the incarnation and manifeſtation of Chriſt. Therefore god was euen then the father of the Word, and the Word the ſonne of god.

But, ſeeing the newe Arrians doe maruailouſlie depraue by their newe and craftie deuiſed Sophiſmes this notable place of Iohn, concerning the Woorde, ſubſiſting before the fleſhe borne of the virgine, and creating and preſeruing all thinges, that thereby they might robbe and deſpoile the Sonne of GOD of his true and eternal deity; it ſeemed good here to adioine thoſe things, p. 480which Zacharias Vrſinus ſome yeares ſince noted & drue out as to be oppoſed againſt theſe corruptions and forgeries, briefely indeede and barely, after the manner of Logicians, yet ſuch as are learned and ſound, whereby alſo the like corruptions and wreſtings of places of holy Scripture may eaſily be obſerued, diſcerned, and refuted.

IOHN purpoſing to write the Goſpell of Chriſt in the firſt entrance propoſeth the ſumme of that Doctrine, which he purpoſed to deliuer and confirme out of the ſtorie and Sermons of Chriſt. And ſeeing the knowledge of Chriſt conſiſteth in his perſon and office,The argument of Iohns goſpel. hee deſcribeth both: and ſheweth, that Chriſt is the eternall Sonne and Woorde of God the Father, who taking fleſhe was made man, that he might be made a ſacrifice for our ſinnes, and might make vsus through faith in him, the Sonnes of God, and heires of eternall life. This Woorde then, whom afterwards he calleth the onelyonly begotten Sonne of the Father, he ſaith nowe to hauehave beene in the beginning: which ſheweth his eternity.

Theſe woords of the holie Euangeliſt they corrupt and depraue, who raiſe againe Samoſatenus blaſphemies from the pit of hell, expounding this beginning of the beginning of the goſpels preaching, doone by Chriſt. In the beginning, wasBut contrarie, S. Iohn and the Church, euen from the Apoſtles and their ſcholers time, doe vnderſtand that beginning of the world, wherein all things to hauehave beene firſt created by GOD, Moſes in the firſt Chapter of Geneſis recounteth. For Iohn ſaith, that the Worlde was made by him: and further, that euen then in that beginning hee was God, and that the true God creator, which is onelie one, and was in the beginning of the worlde. Replie 1. Beginning dooth not ſignifie eternitie. Therefore wee depraue it who ſo expound it. Aunſwere. Wee doe not ſo expound it: but that euen then in the beginning of the worlde was the Word; and therefore was before the creation of the world: and whatſoeuer was before this, was from euerlaſting: And ſo is the ſcripture wont to ſpeake. Eph. 1.4.1. Pet. 1.20. Pro. 8 22 23. &c. where wee may ſee a large place concerning wiſedome; whoſe eternitie is there ſignified in this, that it is ſaide to hauehave beene before the creation of the worlde. p. 481Replie 2. Beginning, often ſignifieth the beginning of the goſpels preaching. Yee were with me from the beginning. I ſaid not to you from the beginning. Aunſwere. This ſheweth that ſomtimes it ſo ſignifieth, but not alwaies. And we are ſtil to conſter it of that beginning which the text ſheweth. As alſo in other places, Reuel. 1.8. I am α & ω, the beginning and the end, the firſt and the last. The woorde] The corruptors ſay; The man Ieſus Chriſt is called the Woorde: becauſe hee ſpeaketh and teacheth the will of the father. Wee ſay, that hee is called indeede the Woorde for this cauſe, becauſe hee declareth God & his wil; but yet in reſpect of his diuinitie, not of his humanitie. The reaſons hereof, 1. Becauſe his humanitie was not from the beginning of the world. 2 Becauſe this Word was made fleſh; that is, tooke on humane nature. 3. Becauſe this Woorde did lighten al men from the beginning of the world, whoſoeuer had the knowledge of God, and how much ſoeuer they had. Hee was the life and the light of men: lightning euerie man, which commeth into the worlde. Againe. NO MAN hath knowen the Father but the ſonne, and hee to whom the ſonne wil reueile him. Againe, NO MAN hath ſeene God AT ANIE TIME, The ſonne which is in the boſome of the Father, he hath declared him. Reply. 1. Heb. 1. It is ſaid, Now God hath ſpoken vntounto vsus by his ſonne. Aunſwere. That is, by his ſonne made man. Replie. 2. He is not ſaide any where in the old Teſtament to hauehave ſpoken. Aunſw. Yes, by the Angel of the lord, who alſo himſelfe is Lord. Likewiſe Iſay. 6.9. The Lord appeared ſpeaking, whom S. Ioh chap. 12.40. affirmeth to hauehave bin Chriſt. Reply. 3. The Woorde is ſaied 1. Iohn. 1.1. to hauehave beene palpable, viſible and ſo forth. Aunſwere. That is, by reaſon of the fleſh which hee tooke. Replie. 4. But hee is no where ſaide inuiſible. Aunſwere. Iohn 1.5.10. hee is ſaide to hauehave beene in the world vnknowen: and this Iohn ſpeaketh of him as hee was before his incarnation. And then hee was in the worlde inuiſible. Likewiſe Iohn. 14 23. I and the Father will come vntounto him. And in the ſame place: I will not leaue you comfortles. I will come vntounto you. Mat. 28 20. I am with you alway vntill the end of the world: that is, inuiſibly, as is the Father. And if they wil denie him to bee with vsus, becauſe hee is not ſeene, they ſhal alſo exclude the father, Replie. 5. Hee is with vsus in power, and vertue: not in eſſence. Aunſwere. This obiection were rather to bee hiſſed our, p. 482than to bee refuted: becauſe hee hath not an infinite power and vertue, who hath a finite eſſence. Iere. 10.11. The gods that hauehave not made the heauens and the earth ſhall periſh from the earth, howe much more then the makers of ſuch Gods?

And the worde was with God in the beginning] Wee interpret this: that the ſonne was coeternall with the Father, and ſo ioined with him, that notwithſtanding hee was diſtinct in perſon from him. 1. They ſay: That this Doctour and teacher, the man Ieſus, was knowen of GOD alone, and not of men, but hee was the Meſſias. VntoUnto whom wee aunſwere, 1. To be, or not to bee with one, when it is ſpoken of a perſon, is neuer read in this ſenſe, as to ſignifie, to be knowen, or not knowen of one. It is therefore an impudent forgery. 2. Iohn himſelf expoūdeth it: The Son which is in the boſome of the Father: This dooth not onelyonly ſignifie, to bee knowen; but alſo to bee indeede in the Father, to bee entirely loued of him, and to bee fellowe and compartner of the ſecret and hidden counſels of the Father. 3. Hee ſaith of himſelfe that hee came downe from Heauen: That he came from the Father, and came into the woorlde: that he returneth to the Father, with whom he was before. This doth not ſignifie a knowing, or a not knowing, but an exiſtence and beeing. 4. By him all creatures were made of the Father: Therefore he was preſent with the Father. 5. He was in the woorld, before hee beeing made man came vntounto his owne: and yet not knowen. Therefore, to bee in the woorlde, and to bee knowen of the woorlde, are not all one: And by a conſequent, neither is it al one, to bee with God, and to bee knowen of God. 6. Chriſt himſelfe expoundeth it: J in the Father, and the Father in me: This ſignifieth not only a knowlege, but a coexiſtence and ioint being mutual.

And that Word was God] We interprete: That the Woord is true god, eternall, creatour of heauen and earth: the ſame god with the Father, and therefore diuerſe from him, as the Woorde from him that ſpeaketh by him, and the Sonne from the Father; but hauing the ſame nature and eſſence of the godheade in him, which the Father hath: as CHRIST him ſelfe ſaith: J in the Father; and the Father in mee: Hee is euerie wherein the Father; as the Father euerie where in him.

p. 483But they ſaie: that hee is GOD in reſpect of his giftes, woorthineſſe, excellencie, and office: but not by nature. Which they prooue: becauſe others alſo are in this ſenſe and reſpect called god: which hauehave not anie Diuinitie of themſelues. Therefor Chriſt alſo after the ſame manner; ſeeing hee alſo hath his Diuinitie from the Father. Further they adde, That wee make two gods, and deale contumeliouſlie with the Father: Wee aunſwere, That we make not two Gods, becauſe The Sonne is one with the Father, as god, that is, hauing the ſame eſſence in him which the Father hath: but is diuerſe and distinct from him, as the Sonne, and hauing in him the ſame Deitie, which the Father hath, communicated. But they are blaſphemous and contumelious againſt the Father and the Sonne; becauſe they honor not the Sonne as they honour the Father. Ioh. 5.23.

Now that S. Iohn vnderſtandeth a Sonne, not a made, created and inferiour god to the Father, and a diuerſe god from him, is prooued and confirmed by manie reaſons, but ſome fewe ſhall nowe ſuffice. 1. Simplie and abſolutelie, without reſtraint to anie certaine circumſtaunce, none is called god in the Scripture, beſides the onelie true god, eternall, creatour of the world. 2. That the Worde was god before thinges were created, and is the creatour of all thinges, Saint Iohn dooth teach. 3. Hee ſheweth, That hee is the author and fountaine of life and knowledge in men, euen from the beginning. For this ſignifieth the true light, that is, which is properlie & by it ſelfe, light it ſelfe, & the originall of light in others. 4. This Word giueth power to bee the Sonnes of God. This none can do but the true God alone. 5. Wee are to beleeue in his name. But wee muſt beleeue in none, but GOD onelie, as himſelfe prooueth, that therefore they muſt beleeue in him, becauſe they beleeue in God, Iohn 14.1.6. And Iohn 1.23. Iohn Baptiſt ſaith, that he baptizeth with the holie Ghoſt: And CHRIST himſelfe often ſaith, that hee wil ſend the holie GHOST from the Father. But no man can ſend the ſpirite of GOD, and woorcke by him in the heartes of men, but onelie hee, whoſe proper ſpirite this is, namelie GOD. 7. John Baptist is called the fore-runner of CHRIST, who ſhoulde prepare his waie. But hee prepareth the waie of the LORDE. Iſaie 40.3. Iohn 1. verſe 23. and Chapter 3. verſe 28. Luk. 3.4.8. p. 484Chriſt himſelfe, Iohn. 5.23. ſaith, That the Father will, that all ſhould honour the Sonne, as they honour the Father. But no creature, albeit excellent, can bee equalled in honour with the creator 9. Euerie where, he is called the true God, and the Lord. 1. Iohn 5.20. This is the true God and eternal life. Rom. 9.5. Who is God ouer al, bleſſed for euer, Amen. Actes 20.28. God hath purchaſed his Church with his owne bloode. Hebr. 1.8. The Scepter of thy kingdome, is a Scepter of righteouſneſſe: and verſe 10. Thou, Lorde, in the beginning hast eſtabliſhed the earth, and the heauens are the workes of thine handes: And cap. 3.3. Chriſt is counted woorthy of more glorie, than Moſes, in aſmuch as hee which hath builded the houſe, hath more honor than the houſe: and hee that hath built all thinges is God. 10. He is ſaid, to hauehave come downe from heauen; yet ſo that hee remaineth in heauen: to come vntounto his together with his Father, to bee with them vntounto the end of the world. Therefore he is of an infinite eſſence, euerie where preſent, and working both in heauen and earth. But his humane nature is finit: Therefore he is God in reſpect of another nature.

The Godhead is after another ſort communicated vntounto Chriſt, than vntounto Creatures.Now to that which hath bin obiected concerning the communicating of the Deitie vntounto others, whereby they are called gods, we aunſwere by diſtinguiſhing the diuerſitie thereof. For vntounto others it is communicated by a created ſimilitude of the Deitie, either of nature; that is, by diuine properties created, which are not equall with the creatour (ſo are the Angels,) or of office: So Moſes is called God, and all Magiſtrates. But vntounto the Sonne Chriſt it is communicated by the nature or eſſence it ſelfe, ſo that the verie Deity is his ſubſtaunce. Which wee thus prooue. 1. Hee is the only begotten, and proper Sonne of God: the Sonne of the moſt High, who alſo is himſelfe the moſt High, Luk. 1.32. But hee is the proper Sonne, to whome the ſubſtaunce of the father is communicated. 2. Iohn 5.26. As the father hath life in himſelfe, ſo likewiſe hath he giuen to the Sonne to hauehave life in himſelfe. Therefore the Son alſo is GOD of himſelfe liuing, and the fountaine of life. Wherefore this communicating of the Deitie maketh him equall with God, and THE SAME God with the Father: ſo far off is it from prouing the contrarie. Reply. 1. Power was giuen to him beeing man, Iohn 5.27. Therefore it was not giuen him by eternall generation. Aunſwere. It was giuen to the p. 485Woorde by generation: to man by vnion of the Woorde. Replie. 2. It was giuen him after his reſurrection. Aunſwere. Then was giuen him the full authority and liberty of vſing that power, which he had alwaies.

All thinges were made by it, Al thinges made by the Word.and without it was made nothing] Wee interprete: That all creatures were made by him in the beginning: and that alſo by him is gathered out of mankinde and regenerated thorough the woorking of the holie Ghoſt an euerlaſting Church. They conſter it, That by AL things, are meant thoſe thinges which are wrought in the newe creation: that is, in the collection and regeneration of the Church by the goſpel, which is called the ſecond creation. VntoUnto which our aunſwere is, 1. by granting this point, (by graunting, I meane, not the whole interpretation, but onelyonly this point of the creation.) And if this were the ſenſe, yet heereof woulde it alſo followe, that Chriſt were verie God, and by nature God. The ſecond creation alſo, which is regeneration, proueth Chriſt God.The firſt reaſon, which wee yeelde heereof is, Becauſe to worke the firſt and ſecond creation by his owne vertue, power and operation, is the proper work of one & the ſame verie God. 1. Cor. 3.6. GOD gaue the encreaſe. So then is neither hee that planteth, anie thing, neither hee that watereth, but god that giueth the increaſe. And in the ſame Chapter v. 9. Yee are Gods huſbandrie, and gods building, Heb. 3.4. Hee that hath built all things is god. And Chriſt woorketh this new creation not as an inſtrument, but by his owne proper vertue. Heb. 3.6. Eph. 1.23. which is his bodie, euen the fulneſſe of him that filleth all in all thinges Eph. 4.8. Hee aſcended vp on high, hee gaue giftes vntounto men; hee aſcended farre aboue al heauens, that hee might fill all thinges. Hee gaue ſome Apostles, and ſome Prophetes: and verſ. 16. By whom al the bodie receiueth encreaſe. Iohn 10.28. I giuegive vntounto them eternall life. Epheſ. 5.29. Hee ſanctifieth the Church and clenſeth it by the waſhing of water through the word. The ſecond reaſon is: Becauſe no man can giuegive the holie ghost, but he that is verie god, whoſe proper ſpirite it is. But the ſecond creatiō is not wrought, but by the holy ghoſt, whō Chriſt the worker & effectour of this creation ſendeth. Therefore he is verie god and Lorde. The third reaſon: Becauſe the newe creation, is the regeneration of the elect to eternall life. This beganne euen from Adam, albeit it was wrought in regard of the Mediator which was to come. And it was wrought by the ſame Mediatour the Sonne, p. 486in regarde of whome, or for whoſe ſake it was wrought euer ſince the beginning. For CHRIST, as by his merit, ſo by his efficacie and vertue, is Sauiour not onelie of a part, but alſo of his whole Church and bodie, which conſiſteth of al the elect and ſanctified euen from ADAMS time. Epheſ. 4.16. By whome all the bodie receiueth increaſe. Iſay. 9.6. The euerlasting Father, author, preſeruer, propagatour, and amplifier of his Church through all ages of the world. Mich. 5.2. The ruler that ſhould come forth out of Bethelem was giuen from euerlaſting to bee the head and ſauiour of the Church. Hee ſhall bee peace, euen before hee came out of Bethelem, and the ſauiour of his Church againſt the Aſſyrians, and all her enimies. Gen. 3.15. The ſeede of the woman ſhall bruiſe the Serpentes head. This victorie and conqueſt ouer the Diuell beganne euen from the beginning of the world. Pſalm. 110. Dauid acknowledgeth the Meſſias alſo to bee his LORDE, a Prieſt, and a King, not onelie that was to come in the fleſh, but euen nowe preſent, to whome nowe long before GOD had ſaide, Thou art a Prieſt, that is, whome he had alreadie ordained to this office, liuing, woorcking, and preſeruing the elect. 1. Timoth. 2.5. There is one GOD, and one Mediatour betweene GOD and Man, which is the man Chriſt I ſ…s. Therefore this man is the Mediatour of all from the very beginning, he is the Mediator, obteining, & giuing the bleſſinges, which he hath obtained, vntounto all. I giuegive vntounto them eternall life. Epheſ. 1.22. He hath appointed him ouer all things to be the head to the church. 1. Pet. 1.11. The ſpirit of Christ in the Prophetes. 1. Pet. 3.19. By the ſpirite hee went and preached vntounto the ſpirites that nowe are in priſon, which were in time paſſed diſobedient. Epheſ. 2.20. Yee are built vponupon the foundation of the Apoſtles and Prophets, IESVS CHRIST himſelfe being the chiefe corner stone. Which place is diligentlie to bee obſerued. For then, either Chriſt is the heade, foundation, ſanctifier and Sauiour of a part of the Church only, which is moſt abſurd: or hee was this from the beginning of the worlde. Heb. 3. Hee is made the builder of the houſe, whereof Moſes alſo was a part. Hebr. 13. Ieſus Chriſt yeſterdaie, and to daie, and the ſame for euer.

p. 487Our Second aunſwere is, by denying their interpretation. For Saint Iohn there ſpeaketh of the firſt creation. Which we ſhewe; Firſt, Becauſe he ſpeaketh of the ſecond afterwardes. As manie as receiued him, to them hee gaue power to be the Sennes of God: Likewiſe, Of his fulneſſe hauehave all wee receiued: and againe, Grace and trueth came by Ieſus Chriſt. Now he therefore ſetteth down the firſt creation before, becauſe both creations are the worke of the ſame. That therefore he might ſhew, that the ſecond creation was wrought by the woorde: it was neceſſarie for him to teach, that the firſt alſo was wrought by it: For the ſame is the Creatour and repairer of the worlde. Secondly. Becauſe he ſaith, the world was made by him.

Reply. The woorlde heere is taken for the Church. Aunſwere. No: for hee addeth; And the woorlde knewe him not: The ſame woorlde which was made by him knewe him not. Therefore hee meaneth the wicked, whether elect, or reprobate. Thirdly, other places demonſtrate the ſame. Iohn. 5.17. My Father woorketh hitherto, and I woorke. Wherefore both of them from the beginning of the woorlde, woorke the workes of both creations.

In the ſame place, verſe 19. Whatſoeuer thinges the Father dooth, the ſame thinges dooth the Sonne alſo. And verſ. 20. The Father ſheweth him all thinges, whatſoeuer hee himſelfe dooth. Therefore not onlie the workes of the ſecond creation, but alſo of the firſt creation, preſeruation, and adminiſtration of the world. In the ſame place it is ſaid; As the Father quickeneth, ſo the Sonne quickeneth whom he wil. But the Father was from the very beginning the giuer of corporal & ſpirituall life. Col. 1.16.17. By him were all things created which are in heauen, and which are on earth, thinges viſible and inuiſible, whether they be thrones, or dominions, or principalities, or powers, all thinges were created by him and for him. And hee is before al thinges, and in him al things conſiſt. Thus farre of the firſt creation, that which followeth, ſpeaketh of the ſecond creation. Reply 1. All theſe ſpeake of the instauration of the Church. Anſwer. No. Becauſe that comprehendeth alſo the Angels. Reply 2. The Angels alſo were restored by Chriſt, and ioined to their head. Aunſ. But the new creation, is called a reſtoring from ſinne & death p. 488to righteouſneſſe and life: this agreeth not to the Angels. Reply. Heb. 1.2. By whom alſo he made the worldes; The worlds, that is, the new Church. Aunſwere. 1 God made the old alſo by him: becauſe it is one Church hauing one head, and foundation. 2 The Greek word foreign which is vſed in that place, ſignifieth in Scripture the world, not the Church. And fa…der when it is there added, Bearing vp al thinges by his mighty worde thoſe words ſpeak of the preſeruation not only of the Church, but of al things. And moreouer he rendereth a cauſe, why he is the heire not only of the Church, but of all Creatures, namely, becauſe he is the creatour & preſeruer of all thinges. Heb. 1.10. Thou, Lord, in the beginning haſt eſtabliſhed the earth, & the heauens are the works of thine hands. Reply. In theſe wordes he conuerteth his ſpeach to the Father, to prooue, that he was able by his power to lift vp the Sonne to diuine maieſtie. Aunſwere. This is …mpudent ſhift and eluſion. 1 Becauſe it is ſaide before; But vntounto the Sonne, which appertaineth to both places of the Pſalme cited by the Apoſtle. 2 Becauſe the Pſalme dooth entreat of Chriſtes kingdome: and therefore thoſe words which there are ſpoken of the Lord, are to be vnderſtood next & immediatly of his perſon, ſecondarily and mediately of the father.

Reply 1. If he made all thinges, then then father made them not by him. Aunſwere. Both he made them, and they were made by him. Ioh. 5. Whatſoeuer things the Father dooth, the ſame dooth the Sonne alſo. And yet the father dooth them by him. Reply 2. The creatour cannot be compared with the creatures. But Chriſt is there compared with the Angels. Therefore creation of thinge… …s not attributed vntounto Chriſt. Aunſwere. He is not compar…d with the creatures in any proportion, but without proportion. This the place it ſelfe of the Pſalme prooueth. …he heauens ſhall periſh, but thou dooſt remaine. Reply. 3 I… hee were creatour and equall with the Father, hee could not ſitt… at his right hand. Aunſwere. Wee may inuert this, and ſa… of the contrarie rather; if he were not equal, he could not ſitte at his right hand. Becauſe none but the omnipotent and true God is able to adminiſter the kingdome of heauen & earth, Phil. 2.6. who beeing in the forme of god, thought it no robberie to be equal with God. Iſay. 45.23. Thus ſaith the Lorde that created heauen, Euerie knee ſhall bowe vntounto p. 489me. This is ſaide of Chriſt, Rom. 14.11. Phil. 2 10. Againe, Iſay. 48.12. I am, I am the firſt, and I am the laſt. My hand hath laide the foundation of the earth, and my right hand hath ſpanned the heauens: when I call them they ſtand vppe together. Theſe wordes Chriſt applieth vntounto himſelfe, Reuelat. 1.18. and 22.23.

In it was life, In the word was life.and the life was the light of men] Wee interpret: That the ſonne of God is by himſelfe the life, as is the Father and the fountaine, giuer and maintainer of al life as wel corporall and temporall, as ſpirituall and eternall, in all, from the verie beginning of the world. Iohn. 5. He hath giuen to the Sonne to hauehave life in himſelfe, as the father hath life in himſelfe. They conſter it: That the man Ieſus is the quickener or giuer of life, becauſe in him is the life of all, that no man without him, and all by him are ſaued. Theſe are their words. VntoUnto which we reply: If hee giuegive eternall life to all, ſo that no man hath is without him. Therefore either no man was quickened before hee was borne of Mary (which were abſurd) or hee was the quickner & giuer of life from the beginning: Euen as Ioh. affirmeth this of him, as beeing verified in him alſo before hee was made fleſhe. Neither can this be vnderſtood onelyonly of his merit, whereby hee deſerued this life for men. For, that life is in him, ſignifieth, that hee is by his efficacie and effectuall woorking the quickner and reuiuer, as himſelfe expoundeth it, Iohn 5. and 10. and the aduerſaries themſelues confeſſe. So are wee alſo to vnderſtand his illightening of men, that is the knowledge of God, the author whereof hee was in all, euen from the beginning, as himſelfe ſaith, No man knoweth the Father, but the Sonne, and hee to whome the Sonne will reueile him. And Iohn Baptiſt ſaith, No man hath ſeene God at ANY TIME: the Sonne hath declared him.

And the light ſhineth in the darckenes, The light ſhineth in darknes.& the darcknes comprehendeth it not] We interpret it: That this word, euē frō the beginning hath both by natural light, & by the voice of heauēlie doctrine ſhewed god vntounto men: but thoſe who were not regenerated by his ſpirit hauehave not known this light. They ſay, That he ſhined not before hee began to preach. VntoUnto which wee aunſwere, 1. That ſo hee ſhould not hauehave beene the true light, that is, the author of light, & the knowledge of God, but onlie a miniſter thereof, as was Iohn Baptiſt: but the Euangeliſt in this p. 490reſpect maketh Iohn Baptiſt diuerſe from CHRIST. 2. Hee ſhoulde not hauehave beene the illuminatour of all men: which yet themſelues are faigne to confeſſe. CHRIST himſelfe ſaith of himſelfe, and S. Iohn heere of him. He lighteth euerie man that commeth into the world: that is, either with natural light, or ſpiritual.

Hee was in the world.Hee was in the woorlde, and the woorlde was made by him: And the woorlde knewe him not] Wee, as touching the time hereof, ſaie it was from the beginning of the woorlde vntounto his incarnation: al which time the Sonne of god hath in the woorlde, which was created by him, ſhewed god vntounto men, but is not knowen of men. They conſter it of the time if his preaching, when hee was not heard, but deſpiſed and perſecuted. VntoUnto which we aunſwere 1. that S. Iohn teacheth the plaine contrarie: He was, ſaith hee, the life and the light of al men: And againe, He lighteth euerie man that commeth into the woorld. Therefore, before his preaching and his natiuitie of the Virgine. 2. Iohn ſaith, That hee was in the whole world, meaning thereby all mankind: becauſe he oppoſeth to this world his owne nation & country, to which he came. 3. He ſaith, That Chriſt was not knowen of that world, which before was made of him. Now the new world ar the elect regenerated, who after they are created, that is, regenerated of him, know him. 4. After that being in the world hee was known of it, then laſtlie he came vntounto his own, that is, vntounto the Iewes, beeing borne of them, and manifeſting himſelfe vntounto them in the fleſh which he tooke: but he was no leſſe deſpiſed of theſe. Jf then he was firſt deſpiſed of the world, and afterwards of his owne (for this the order of the Prophecie requireth) he was deſpiſed before his preaching and incarnation, becauſe in his fleſh hee manifeſted himſelfe to none before the Iews. Other places alſo ſhew, that he exiſted before his incarnation. Pro. 8.30. I was daily his delight reioicing alwaies before him: And tooke my ſolace in the compaſſe of his earth, and my delight is with the children of men. 1. Pet. 3.18. He was quickned in the ſpirit, by the which hee alſo went & preached vntounto the ſpirites which were in time paſſed diſobedient, that nowe are in priſon.

Hee came vntounto his owne.Hee came vntounto his owne, and his owne receiued him not] Here John beginneth to ſpeak of his comming into the fleſh which hee tooke of the Jewes, vntounto whom hee was promiſed, and of his p. 491miniſterie among the Jewes, and of their contempt towardes him. They confound this part with the former; as if it were ſpoken of the ſame time. But the courſe of his ſpeech ſheweth that his meaning is, that Chriſt was before in the woorlde not knowen, and afterwardes came vntounto his owne, and was not receiued. Becauſe, although hee was nowe already in the woorlde, yet then he came vntounto his owne. Therefore here is vnderſtood a new comming, a new manifeſtation, whereby after a ſingular and newe manner he began to be in his own country and people, which was then done, when he was borne of Mary, and from thence forward.

But as manie as receiued him, to them hee gaue power to bee the ſonnes of god, The Godhead of the ſonne.euen to them that beleeue in his name] Here is a triple Argument or proofe of his Diuinitie. Firſt, None can giuegive the power to be the ſonnes of god by his owne power, & authoritie, but god himſelfe. But Chriſt not onelie as a miniſter and meſſenger, but in his owne name and of his owne autoritie giueth this power and right. Therefore he is god himſelfe. Secondly, He that maketh other the ſonnes of god, muſt needes regenerate them by the ſpirite of god, and make them partakers of the fathers nature. This none can doe but god himſelfe. Therefore Chriſt is by nature god, who is able to worke by the proper ſpirit of god. Thirdly, He gaue this power to them that beleeue in his name. But faith ought not to reſt or depend on any creature, but on god onlie. Therfore chriſt is not a made or created, but the true & eternal god.

And the Word was made fleſh] S. Iohn declareth the manner how that Word came vntounto his owne; namelie, The Word was made fleſh.that hee was made man, and that weak, mortal, like vntounto vsus in al things, except ſinne. Therefore he ſaith, he was made Fleſh, and conuerſed among men for a ſeaſon. Now he was made man, not by anie mutatiō or change. but by taking the humane nature vntounto his godhead.

They conſter it, That this Doctour or teacher was (not was made) a man weak, & baſe. Which they wil proue: becauſe, ſay they, the **foreign,greeke word ſignifieth oftentimes not to be made, but to be, as John was a man, where the ſame greeke worde is vſed. Anſ. 1. The word ſignifieth more commonly to be made, as, All things were made by him; The worlde was made by him. In both which places, as in others alſo, the ſame greeke woorde is vſed. 2. It ſignifieth in this place alſo that hee was made. The proofes that it dooth ſo ſignifie, are, p. 4921. Becauſe it was ſhewed before, that the Word ſignifieth a ſubſiſtence or perſon, which was from the beginning of the world. 2. Becauſe he began to be fleſh when he came vntounto his owne. Now hee teacheth that Chriſt did before time lighten all men that came into the world, and was in the world not known when he came vntounto his owne. Therefore hee not onelyonly was, but was made fleſh, which before he was not. 3. Other places of Scripture which teache the ſame in other woordes, doe not admit any other ſentence or meaning. Hebrews. 2.16. Hee tooke the ſeede of Abraham. Againe, verſ. 14. He tooke part of their fleſh and bloud. Phil. 2.6. He tooke on him the forme of a ſeruaunt, when as he was before in the forme of God. Likewiſe, 2. Cor. 8.9. He being rich, for your ſakes became poore. 1. Tim. 3.16. God is manifeſted in the fleſh. 1. Iohn. 4.2.3. Ieſus Chriſt is come in the fleſh. There is one thing therefore in Chriſt which came in the fleſh; & another thing, which was the fleſh it ſelfe wherein that came.

Replie. The place, Heb. 2. meaneth his deliuering of vsus. Aunſwere. Firſt, the wordes which goe before. Secondly, the ſenſe ſheweth, that he ſpeaketh not there of any qualities, but of the very humane nature; when as he ſheweth that therefore Chriſt was neceſſarily to hauehave beene true man, becauſe men were to bee deliuered by him through his ſacrifice.

The word full of grace and truth.And the word dwelt among vsus full of grace and truth] Chriſt fulfilled all the promiſes, and types, and figures of the law, and did truely performe the office of a redeemer and Mediator, not only by his merit, but alſo by his power and efficacie, as afterwardes is added out of Iohn Baptiſts ſermon: That this truth and grace befell vntounto vsus through Chriſt, and of his fulnes all, who euer are ſaued, hauehave receiued. Which S. Paul ſaith, euen that we are conſummated and made perfect in him: which would not be, except the fulnes of the Godhead did dwell in him perſonally.

And wee ſawe the glorie thereof, as the glorie of the onelie begotten ſonne of the father] This glorie is the diuine power, which he ſhewed in his miracles, in his transfiguration vponupon the mount, in his reſurrection from death, his aſcenſion into heauen, his ſending of the holie Ghoſt, his power and efficacie by his miniſterie.

Now thus far they alſo agree & confeſſe the ſame. But p. 493when we ſay further:The glorie of the onelyonly begotten. This glorie teſtifieth him to be the onelie begotten ſonne of God, that is, the ſonne of God by nature, begotten of the ſubſtance of the father, who is alſo himſelfe the true eternal God, maker of all thinges; here they ſhake handes with vsus, and diſſent. For they ſay, that he is called the onelie begotten, not becauſe hee is the ſonne of God by nature, but becauſe hee was borne after a ſingular manner, namely of a Virgin, conceiued by the holie Ghoſt. But this reaſon is not ſufficient. Firſt, becauſe if he bee not a ſonne of the ſubſtaunce of the father, but either by creation, or by adoption, or by conformation with God, either from the wombe, as in Chriſt conceiued by the holie Ghoſt, or afterwards as in other men; he ſhall not be the onelie begotten: For ſo are others alſo the ſonnes of God, both Angels & men, though not in that degree of gifts, yet in the manner of generation. Wherefore it remaineth, that he bee the onelyonly begotten ſonne by nature, after which manner no other is the ſonne of God. Secondly, becauſe for that which he is here ſaid, the onelie begotten, he is otherwhere ſaid to be the proper ſonne of God. Iohn. 5.18. Rom 8.32. And he is the proper ſonne, who is of the ſubſtance of his father: he that is of an other ſubſtance, is no proper ſon. Thirdly, he is ſaid to be ſuch a ſonne of the Lord, who is alſo himſelfe the Lord: which as it is manifeſt by other places of both Teſtaments, ſo namely by Mat. 4. and Luke. 1. where of Iohn Baptiſt it is ſaide, that he ſhall goe before Chriſt who is called of the Angel Gabriel the ſonne of the moſt high, and the Lord God of the children of Iſraell, whoſe hearts Iohn Baptiſt ſhould turne vntounto him, and ſhoulde goe before his face: And of Zacharie, hee is called the moſt high, whoſe Prophet and forerunner Iohn Baptiſt ſhould bee, whoſe waies hee ſhould prepare, and vntounto whoſe people he ſhould giuegive knowledge of ſaluation.

NOw let vsus returne vntounto thoſe orders & claſſes of arguments & reaſons whereby we proue the eternall ſubſiſtēce of chriſt.The wiſedome of God is a ſubſiſtent, or perſō; And Chriſt is that wiſedome. VntoUnto the fift claſſe whereof are referred thoſe teſtimonies, which teſtifie Chriſt to be the wiſedome of God. The argument is this, The wiſedome of god Prou. 8.22. is eternall, and ſubſiſting before Ieſus was borne. But the ſonne is that wiſedome of god. Therefore the ſonne is eternal and ſubſiſting before Ieſus borne of the Virgin. The Maior of this reaſon Salomon p. 494confirmeth in the place afore ſignified, where he aſcribeth thoſe thinges to wiſedome, which fall not into any, but which is ſubſiſting, liuing, and working; as, that it ſubſiſted in God before things were created, that it was begotten, and ſo foorth. The Minor wee prooue. 1. becauſe Salomon ſaith, that that wiſedome was begotten of God. And to be begotten, when it is ſpoken of ſuch a nature as is intelligent and vnderſtanding, is nothing elſe, than to bee a ſonne. For although it bee true that there is made an exhortation there to the ſtudie of heauenly Doctrine: yet notwithſtanding, the name of wiſedome to bee doublie there vſed, and a tranſition to be made from the doctrine which is the wiſedome or light created in the mindes of men (that thereby authoritie might bee gotten to this wiſedome with them) to the vncreated wiſedome, that is to God himſelfe, the author and fountaine of the other, thoſe things which are there attributed vntounto it, doe manifeſtly conuince. 2. Chriſt the ſon of god is called Wiſedome and the perſon which teacheth vsus wiſedome. Luke. 11.49. Therefore ſaide the wiſedome of god, J will ſend them Prophets & Apoſtles. 1. Cor. 1.24. But vntounto them which are called wee preach Chriſt, the power of god, and the wiſedome of god. 3. The ſame proper functions are attributed by Salomon to wiſedome, which elſewhere are attributed to the Word, and are more at large declared in the booke of Wiſedome, cap. 7.8.9.10.

To the ſixt claſſe, beelong thoſe places of Scripture, which ſpeake of the of the of the Mediatour. The Argument is this. The Mediatour, without whoſe merite and preſent efficacie, there coulde bee no friendſhip or amitie ioined betweene God and ſinfullmen, The Mediatour hath alwaies beene.muſt needes hauehave beene alwaies in the Church from the verie beginning of the woorlde. This propoſition thoſe thinges confirme which hauehave beene before ſpoken of the Mediatour and his office. But the ſonne of God onelie (not the Father, nor the holie ghoſt) is that Mediatour, by and for whom the faithful alſo of the old Church were reconciled vntounto god. Therefore the ſonne of god was ſubſiſting from the verie beginning of the world. The olde Church might hauehave beene receiued into fauour for Chriſt to come, but by him it could not, except hee was then beeing: for there can bee no efficacie or force of him that is not. Whence it is neceſſarily prooued p. 495that Chriſt was before his incarnation: for there cannot be friendſhip betweene God and men without a Mediator now exiſting or being. But in the old Teſtament there was friendſhip betweene God & men, that is, beleeuers. Therefore either he, or ſome other was Mediator of that Church: there was no other, but he only, becauſe there is but one Mediator between God and man, the man Chriſt Jeſus. 1. Tim. 2.5. But that there cannot bee any amitie betweene God and men without a Mediator now alreadie being, ſhall alſo appeare by that which foloweth. For it is the office and function of the Mediator, not onelyonly by deprecation or intreaty, & ſacrifice to appeaſe & pacifie the father, but alſo to conferre & beſtow al the benefits, which he obtaineth, by his power & efficacie, vponupon beleeuers, to make the wil of god known vntounto mē, to inſtitute a miniſterie, to collect, gather, & preſerue the church, & that wholy. Mat. 11.27. No mā hath known the father, but the ſon, & he to whō the ſon wil reueil him. Therfore neither did Adam knowe god but by the ſonne, & by a conſequēt the ſon exiſted at that time. Hither are referred the teſtimonies, not only which ſpeake of Chriſts merit to come, but of his efficacie alſo and power. Eph. 1.22. Hee hath made all things ſubiect vnderunder his feete, and hath appointed him ouer al things to be the head to the Church. Eph. 2.20 Ye are built vponupon the foundation of the Apoſtles and Prophets, Jeſus Chriſt himſelfe being the chiefe corner-ſtone. Chriſt therefore is the the foundation, head, vpholder, & gouernor of the Church: & therefore alſo he was before the Church was. John. 14.6. J am the waie, the truth and the life. Ioh. 10.28. J giuegive vntounto them eternal life. Ioh. 1.4. Jn it was life, & the life was the light of men. And a little after. That was the true light which lighteth euerie man that commeth into the world. Eph. 2.18. Through him we both hauehave an entrance vntounto the father by one ſpirit. Eph. 4.11. He gaue ſome to be Apoſtles, & ſome Prophets, and ſome Euangeliſts, & ſome Paſtors, & teachers. 1. Pet. 1.11. The ſpirit of Chriſt is ſaid to hauehave been in the Prophets, foretelling the ſuffrings that ſhoulde come vntounto Chriſt. Hebr. 3.5.6. Moſes verily was faithfull in all his houſe, as a ſeruaunt, for a witnes of the thinges which ſhoulde bee ſpoken after. But chriſt is as the ſonne ouer his owne houſe. Iohn. 17.2. As thou haſt giuen him power ouer all fleſhe, that hee ſhoulde giuegive eternall life to all them that thou haſt giuen him. Therefore it is Chriſt, who from the p. 496beginning of the woorlde did reueile the will of God vntounto men, appoint and ordaine a miniſterie, collect, gouerne and ſaue his Church, whereof he is the builder: which ſeeing it is apparent that he hath done from the beginning of the Churches birth, it is not to be doubted of, that he hath alwaies beene ſubſiſting. Ioh. 6.39. This is the fathers will, that of all which hee hath giuen me, I ſhoulde looſe nothing. Wherefore hee ſaueth his Church, and therefore hath alwaies beene, becauſe the Church hath alwaies beene ſaued and preſerued.

To the ſeuenth claſſe are thoſe places referred, in which both the name and propertie of Iehoua are attributed vntounto the Angel, who appeared in the old Teſtament vntounto the Fathers, and was the leader of the people: whom to hauehave bin the Sonne of God Chriſt, both the Church hath alwaies confeſſed, and the ſcripture doth witneſſe it. The Prophet Malachie hath a notable teſtimonie, cap. 3.1. Behold I will ſend my meſſenger, and he ſhall prepare the way before me, and the Lord, whom yee ſeeke, ſhall ſpeedily come to his Temple: euen the meſſenger of the couenaunt whom yee deſire. This ſpeaketh Chriſt himſelf by the Prophet, which is alſo confirmed by this Argument: Whoſe way is prepared, he is Chriſt: but he that promiſeth, is he whoſe way is prepared. Therefore he that promiſeth is Chriſt. The Maior is manifeſt: for not the Father, but Chriſt was looked for, and he followed Iohn Baptiſt. The Minor is prooued out of the text it ſelfe. Beholde I will ſend my meſſenger, and hee ſhall prepare the way before me. Wherfore Chriſt was before he tooke fleſhe, becauſe hee ſent his meſſenger, and was alſo before he tooke fleſh, very God. For hee calleth it his Temple, to which he ſaieth hee will come. But none hath a Temple builded in worſhip of him but god: therefore it is blaſphemous to ſay, that Chriſt was not before he tooke fleſhe. Neither doth that hinder, becauſe he ſpeaketh in the third perſon. The Lord will come to his Temple. For he ſufficiently ſheweth who that Lord is, namely not the Father, but the ſonne. I the Lord who ſend Iohn bef…re mee, and who am the meſſenger of the couenant. And further it may be that the prophet doth not continue in making Chriſt ſpeake, but repreſenteth the Father himſelfe, ſpeaking of ſending the ſonne. Pſal. 45.6. p. 497and Heb. 1.8. VntoUnto the ſonne hee ſaith, O God, thy throne is for euer and euer. Heb. 3. Chriſt Ieſus is the Apoſtle, and high Prieſt, the builder, heire and Lord of his Church. Heb. 13.8. Ieſus Chriſt yeſterday, and to day, the ſame is alſo for euer. The Argument therefore is this. The meſſenger or Angel ſent of olde vntounto the Church, was a ſubſiſtent, or perſon. That meſſenger is the ſonne of God Chriſt. Therefore the ſonne of God was, before Ieſus was borne of the Virgin, truely exiſting, did worke, and was ruler ouer his church. The Minor is proued; Firſt, becauſe to bee God, and to be ſent of God, for to teach, collect, gouerne and ſaue the church, that is, to bee the Mediatour, are thinges proper vntounto the ſonne of God Chriſt, not to the Father, or the holy Ghoſt. But theſe properties of the ſonne are attributed to this meſſenger or Angel, as author and effectour, Exo. 3. and 4. Gen. 32.28.30. Gen. 48.15.16. Secondly, the Apoſtle Paul, 1. Cor. 10. teacheth Chriſt to hauehave beene preſent with the people of Iſraell in the deſert, and to hauehave beene tempted and prouoked by them. Therefore the Meſſenger or Angel, GOD, and CHRIST, are one and the ſame perſon.

In the eight Claſſe, The diuine Nature in Chriſt both was before the fleſh, and is the ſonne of God.are conteined thoſe teſtimonies of Scripture, which affirme Chriſt Jeſus to be by nature god, and the ſonne of god. The Argument is this: Chriſts Diuinitie exiſted before Jeſus borne of the Virgin. Chriſts Diuinitie is the ſonne of god. Therefore the ſonne of god exiſted before Jeſus was borne. The Maior of this Argument is confirmed by the reaſons alreadie alleadged. For firſt, God is manifeſted in the fleſh which hee tooke. Secondly, Chriſt is the proper or naturall ſonne of god, and not man onelie. Thirdly, Chriſt is the woorde. Fourthly, Chriſt is that wiſedome ſubſiſting. Fiftly, CHRIST is the Mediatour. Sixtly, CHRIST is that Meſſenger or Angell ſent of olde to his Church. And to theſe reaſons commeth the ſeuenth: That in Chriſt is not anie created god-head, but that eternall Deitie, which alone is true god. For vntounto Chriſt not onelie the name, but all the properties alſo and perfections of the true god are euerie where aſcribed in ſcripture: as omnipotencie, infinite wiſedome, omniſcience, or all knowledge, immenſitie, the creation and gouernaunce of thinges, the ſaluation of the Church, the woorking of miracles, Romans, 9.5.1. Timothie. 3.16. Iſai. 9.6. Ieremie, 23.6. and elſewhere. And the attributing p. 498and giuing vntounto him of the properties of the true God yeeldeth vsus a more firme proofe of his Diuinitie, than dooth the attributing of the name of the true God, or of the Lord. For the names of God may after a ſort be expounded metaphoricallie: but the Diuine propertie attributed vntounto Chriſt can not bee wreſted to any other meaning. If therefore wee fence and gard our ſelues with ſuch teſtimonies; the aduerſaries of this Doctrine cannot conſiſt, or ſtand; but, will they, nill they, they ſhall bee forced to confeſſe that Chriſt was before hee tooke fleſhe. And if hee were before hee tooke fleſhe; hee was either the Creator, or a creature. But he was no creature: both becauſe he created all thinges: and becauſe alſo hee is called creator. Wherefore ſeeing the true GOD hath beene from euerlaſting, his Godhead alſo, which is true God, muſt needes be ſubſiſting from euerlaſting.

The Minor is likewiſe confirmed by the former Argument. 1. The nature which tooke fleſh is GOD, and the Sonne of GOD. For neither the Father nor the Holy Ghoſt tooke fleſh: Therefore the Sonne; otherwiſe the Sonne of God is not by nature GOD. 2. The humane nature in Chriſt is not the naturall ſonne of GOD. Therefore the Diuine nature muſt bee that ſonne. 3. The Diuine nature in Chriſt is the Worde. 4. Jt is Wiſedome. 5. According to it Chriſt is Mediatour. 6. The Deitie of Chriſt is the Angel and meſſenger of the Lord, ſent of olde vntounto the Church. Therefore the Deitie of Chriſt, is the ſonne of God.

THE SECOND CONCLVSION. The ſonne of God Chriſt, is a perſon reallie diſtinct from the Father and the holie Ghoſt.

THat the Worde or ſonne of GOD is diuers and diſtinct from the Father and the Holie Ghoſt, not in office onelie, but alſo in ſubſiſtence and Perſon, is prooued by foure Arguments.

No one perſon can be both Father and ſonne in reſpect of him ſelfe.1 None is the ſame perſon with him whoſe ſonne hee is, p. 499or with him who proceedeth or floweth from him. Otherwiſe, the ſame thing, in one reſpect, ſhoulde bee relatiue and correlatiue. But the Word is the ſonne of the Father, and from the Word the Holy Ghoſt proceedeth and is giuen: therefore the Word is neither the Father nor the Holy Ghoſt.

2 Chriſt himſelfe expreſſelie calleth himſelfe another from the Father and the Holie Ghoſt. Iohn. 5.32.Chriſt another from his Father. There is another that beareth witneſſe of mee, namely, the Father, in the ſame Chapter, verſ. 37. And John. 7.16. My Doctrine is not mine, but his that ſent me. Iohn. 14.16. J wil pray the Father, and hee ſhall giuegive you another comforter.

3 The ſcripture dooth plainelie affirme that the Father, Three perſons expreſſed in ſcripture.the ſonne and the holie Ghoſt are three, 1. Iohn. 5.7. There are three, which beare witneſſe in heauen, the Father, the Word, and the Spirite, and theſe three are one, Gen. 1.26. Let vsus make man in our image. Iob. 10.30. I and my father are one: hee dooth not ſay am, but are. Iohn. 14.26. The comforter which is the Holie Ghoſt, whom the Father will ſend in my name, hee ſhall teach you all thinges. Ioh. 15.26. When the comforter ſhall come, whom I will ſend vntounto you from the father, euen the ſpirite of truth, which proceedeth of the Father, hee ſhall teſtifie of mee. Matthew. 28.19. Teach all Nations, baptizing them in the name of the Father, the ſonne, and the Holie Ghoſt.

4 The attributes or properties of the Perſons, namely,The properties of the perſons are diſtinct and diuers. ſending, reueiling, and their offices are diuers. The Argument is this. Whoſe properties are diſtinct, they are in them-ſelues diſtinct. But the properties of the Father, the ſonne, and the Holie Ghoſt are diſtinct: therefore the ſonne is neither the father nor the Holie Ghoſt. The Minor is prooued: becauſe the ſonne onelyonly, and not the father or the Holie Ghoſt, was begotten of the Father, conceiued by the Holie Ghoſt, made fleſh; ſent into fleſh: manifeſted in the fleſh; made Mediatour; baptized; did ſuffer, and died. The Father of himſelfe woorketh by the Sonne: The Sonne not of him-ſelfe, but of the Father by the Holy Ghoſt; the Holy Ghoſt of the father and of the ſonne. Matthew, 11.27. No man knoweth the ſonne, but the father, neither knoweth anie man p. 500the father but the ſonne. Theſe words cannot be expounded after this ſort. No man knoweth me, but I; and no man knoweth me, but I. Iohn. 10.15. As the father knoweth me, ſo knowe I the Father. The ſenſe of theſe words cannot be this, As I knowe mee, ſo I knowe mee: The ſonne of GOD therefore, Chriſt, is another from the father and the holy Ghoſt.

THE THIRD CONCLVSION. The Word is equall with the Father.

THat the Word or the ſonne of God Chriſt, is no made god; or inferiour to the father, but by nature, true & eternal God, and equall vntounto the father in Godhead and in all eſſential perfections of the Godhead, is confirmed, firſt, by teſtimonies of ſcripture. 1. Iohn. 5.20. We are in him that is true, that is, in his ſonne Ieſus Chriſt: This ſame is verie God and eternall life. Iohn. 16.15. All thinges that the father hath are mine. Coloſ. 2.9. In him dwelleth all the fulnes of the god-head bodilie. Iohn. 5.26. As the father hath life in himſelfe, ſo hath he alſo giuen vntounto the ſonne to hauehave life in himſelfe. Phil. 2.6. Who being in the forme of god, thought it no robberie to be equall with god. Iohn. 5.19. Whatſoeuer thinges the Father doth, the ſame thinges doth the ſonne alſo, that all men ſhoulde honour the ſonne as they honour the father. But the father is to bee honoured as God. Therefore Chriſt is God equall in honour with the father.

Chriſt hath the whole Godhead entirely cōmunicated.2 He that hath the whole Eſſence of the godhead, is neceſſarilie equall with the father. But the ſonne of god hath the whole Eſſence of the godhead communicated vntounto him. For this, becauſe it is infinite, is indiuiſible. Therefore the whole muſt needes be communicated, vntounto whomſoeuer it is communicated. Therefore the Word or the ſonne of god is equall in all thinges with the eternall father in the god-head. The minor is prooued. Generation or begetting is a communicating of the Eſſence: the Word was generated or begotten of the Eſſence of the eternall father; becauſe he is his ſonne, proper, naturall, and onelie begotten. Therefore the whole Deitie was communicated vntounto the Word.

p. 5013 The Scripture giueth the ſame proprieties and perfections of Diuine nature vntounto the Sonne, which it dooth vntounto the Father, Hee hath the ſame properties of the godhead.as namelie eternitie, omnipotencie, immenſitie, omniſcience, the ſearching of the hearts and reines.

4 The ſame woorkes are attributed to the father, Hee worketh the ſame diuine workes.and to the ſonne, as that he is creatour, preſeruer, gouernour of all thinges: that he ſuſteineth all thinges by his powerfull woorde. Heb. 1.3. that hee is the authour and woorker of miracles: Laſtly, that hee is the giuer of the holie ghoſt, and that he ſaueth his Church, that is, hee ordaineth and maintaineth his miniſterie, and by it through the vertue of the holie ghoſt is effectuall and forcible in moouing the heartes of men. Theſe diuine woorkes attributed vntounto the ſonne differ ſo from the diuine properties which are attributed vntounto him, as the effectes from their cauſes; ſo that then his properties woorke them.

5 The equalitie of honour and woorſhippe, Hee hath equal honour giuen him.dependeth of the equalitie of Eſſence, properties, and woorkes. Iſai. 42.8. I will not giuegive my glorie to anie other. But the Scripture giueth equall honour and woorſhippe to the Father and the Sonne: therefore they are truelie equall in God-head and in all the perfections thereof. The Minor is confirmed: firſt, by Teſtimonies. Pſalm. 97. & Heb. 16. Let all the Angels of god woorſhippe him. Iohn. 5.23. That all ſhoulde honour the ſonne, as they honour the father. Reue. 5.13. &c. Secondly, Hee is called God abſolutelie and ſimplie: as is the Father, Pſalm. 45.7. and Hebrews, 1.8. Acts. 20.28. 1. Timothy, 3.16. Thirdly, the Epithets or titles of Diuine honour, which are euerie where in the ſcriptures attributed vntounto the ſonne: As, God bleſſed for euer: The great god and Sauiour: The Lord himſelfe from heauen: The Lord of glorie: The Lord of Lords, and King of Kings: Power and eternall kingdome: Sitting at the right hand of the Father: The Bride-groome, huſband, head of the Church: god of the temple, which are all the elect: Truſt, and Beliefe in him: Inuocation: for hee is woorſhipped of the Church as GOD and Bride groome of the Church, at all times, and in all places: Thankeſgiuing for his Diuine benefites. Furthermore, albeit the name of GOD eſpecially beeing put abſolutely and without reſtraint, dooth euidently prooue the ſonnes equalitie p. 502with the Father as it hath beene ſaide: yet ſeeing that ſignifieth moe thinges, and is alſo applied to others, who are not by nature God: wee are diligently to collect and hauehave in a readines thoſe Teſtimonies, in which thinges proper to the true God only, are attributed to the ſonne, which agree to none elſe, who are called Gods, and whereby God himſelfe diſcerneth himſelfe and will hauehave him ſelfe diſcerned from other creatures and forged Gods. For vntounto whom the eſſential properties of any nature or eſſēce doe truely and reallie agree, vntounto him the eſſence it ſelfe muſt needes bee giuen.

The ſonne hath all thinges from the Father, not by grace, but by nature.1. Obiection. He that hath all things of another, is inferiour to him, of whom hee hath them: The ſonne hath all thinges of the Father. Therefore hee is inferiour vntounto the Father. Aunſwere. The Maior holdeth and is true of ſuch a one as hath any thing by the grace and fauour of the giuer: for hee might not hauehave it, and therefore is by nature inferiour: but it is falſe, of him, who hath al thoſe thinges by his owne nature, which hee himſelfe hath, of whom hee receiueth them. For ſeeing he can not not hauehave them, it can not be, that he ſhould bee inferiour or ſhould hauehave leſſe than hee of whom hee receiueth them. But the ſonne hath all thinges of the Father, which the Father hath, and that by nature and abſolute neceſſitie, that is, in ſuch ſort, as that the Father can not but communicate vntounto him all thinges which him ſelfe hath belonging to his diuine nature and maieſtie. Therefore hee is equall vntounto the Father in all thinges.

The ſonne doth all thinges with the conſent of the Father, in like manner as the Father doth.1. Obiection. Hee that doth whatſoeuer he doth by the will of another, interpoſed and going before, is inferiour vntounto him. The ſonne will and doth all thinges by the will of his Father going before. Therefore he is not equal vntounto the Father in vertue, dignitie and eſſence. Aunſwere. The ſonne doth all thinges, his Fathers will going before, not in time and nature, but in order of perſons, ſo that hee will or doth nothing, which the Father alſo will not and doth; and whatſoeuer the Father will and doth, the ſame alſo the ſonne will and dooth likewiſe, that is, with equall aucthoritie and power. Wherefore the ſocietie & order of the diuine operations doth not take away, but doth moſt of al ſettle & eſtabliſh the equalitie of the Father and the ſonne, as alſo of the holy Ghoſt.

p. 503THE FOVRTH CONCLVSION. The word is con-ſubſtantial with the Father.

THE woordes con-ſubſtantiall, and like-ſubſtantiall differ. For**foreign like-ſubſtantiall ſignifieth mo perſons and like eſſences, as three men are like-ſubſtantial. For they are both three perſons, and three eſſences of like nature, that is, agree in humane nature. But**foreign con-ſubſtantial ſignifieth one eſſence & mo perſons. In the god-head is not like-ſubſtantial, becauſe there are not three gods; but con-ſubſtantial; becauſe there are three perſons of one and the ſame diuine eſſence. For there is but one Iehoua, that is, one diuine eſſence, which is the ſame, & is wholy in eueryevery of the three perſons, & therefore eueryevery of thē are that one God: beſides which eſſence whatſoeuer is, it is a creature, not God. The Latine church turneth the Greek word, foreign, con-ſubſtantial, taking ſubſtance for eſſence. It is therefore the ſame, that coeſſentiall, that is, of one and the ſame eſſence.

Furthermore, theſe three thinges beeing declared and ſet downe, namely, that the Sonne is ſubſiſting, or a perſon, that he is diſtinct frō the Father; that he is equall with the Father; the fourth is eaſilie gotten and obtained againſt the newe Arrians, to wit, that he is con-ſubſtantial with the Father, which is alſo in like manner to be vnderſtood concerning the holy Ghoſt For either this muſt be granted, or of neceſſity there are made three gods, which they, though in words they deny it, yet in very deede affirme, when they frame and faine three eſſences and ſpirits.

The Arguments which ſhew, The Father & the Son to be of one & the ſame eſſence, are theſe. 1. Iehoua is but one eſſence, The Engliſh tranſlations reteine not the worde it ſelfe, IEHOVA, but vſe (the Lord) in ſteed thereof, which is the ſignification of IEHOVA; and therfore in effectuall one.or one god, Deut. 6.4. But the eternal Father and the Sonne coeternal with the father are that Iehoua. Therfore theſe two are one eſſence and one God.

The Minor is proued, firſt, by thoſe places of Scripture which cal the ſonne Iehoua. Ier. 23.6. This is the name whereby they ſhal cal him Iehoua, (or, the Lord) our righteouſnes. Iſai. 25.6. The expected God and Sauiour is called Iehoua. But Meſſias is the expected god & Sauior: Therefore Meſſias is that Iehoua, whereof the Prophet ſpeaketh. Za. 2.8. The deliuerer of the p. 504Church ſent from Iehoua, which is the Meſſias onelyonly, is called Iehoua. Mal. 3.1. He is called Jehoua, whoſe fore-runner was Iohn Baptist. But Iohn Baptiſt was the fore-runner of the Meſſias or the Sonne of God, Chriſt. Hee therefore is called Iehoua. Hither belong al the places, in which are giuen to the Angell or meſſenger of Iehoua, both the name of Iehoua, & the diuine properties and honours. But that Angell was the Sonne of God, not the Father. Therefore the Sonne is Iehoua. Againe, the Minor is alſo heereof manifeſt, for that what thinges in the oulde Teſtament are ſpoken of Iehoua, thoſe in the Newe are referred vntounto Chriſt, as Pſal. 68.18. and Epheſ. 4.8. Hee that aſcended on high and gaue giftes, is Iehoua: and the ſame is Chriſt. As Pſal. 95.9. & 1. Cor. 10.9. Iehoua was tempted in the deſert, and the ſame is Chriſt. Pſal 97.7. Heb. 1.6. Likewiſe, Pſalm. 102 and Heb. 1.10. He that is to be woorſhipped and is creatour of things, is Iehoua: and the ſame is Chriſt, Iſai. 8.14. and 28.16. Luk. 2.34. The ſtone of offence. Iſa. 41.4. and Reu. 1.17. and 21.6. The firſt and the laſt is Iehoua, and the ſame is Chriſt. Laſtly the ſame is proued by thoſe teſtimonies which attribute things, that are proper vntounto Iehoua, vntounto Chriſt alſo as autor and effectour or worker of them.

2 The true God is but one. The Sonne is the true God, equall with the eternal Father in Godhead, properties, woorks, & honor, as hath bin before declared. Therefore the Sonne is that one and the ſame god, or that ſelf-ſame diuine eſſence which is God.

3 Whoſe eſſence is diſtinct, their ſpirit is not one in eſſence, which proceedeth of both, and is proper vntounto both; but is either of a diuerſe eſſence, or compound: whether hee be of a part or of the whole eſſence of them of whome hee proceedeth. But one & the ſame is the ſpirite of the Father & the ſonne, proceeding of both, proper vntounto both, & by him both worke effectually. Gal. 4.6. God hath ſent the ſpirite of his Sonne into our harts. Therefore the father and the ſon are one eſſence, and the ſame god: Otherwiſe each eſſence ſhould hauehave his proper ſpirit and diuers.

4 VntoUnto whome the eternall Father communicateth the ſame eſſence which himſelfe hath, & that whole, he is of the ſame eſſence with him. VntoUnto the eternall ſonne, the eternall father communicateth his eſſence the ſame and whole. Therefore the Sonne is p. 505of the ſame eſſence with the father. The Minor is prooued becauſe Christ is the onelie begotten and proper Sonne of the Father: begotten therefore of the eſſence of the Father. But the diuine eſſence, or God-head, by reaſon of the immenſitie and great ſimpleneſſe thereof, can neither bee multiplied nor diuided: Therefore the Father communicateth the ſame, and that whole vntounto the Sonne. Wherefore as in reſpect that it is the whole eſſence of the God-head, which is communicated vntounto him of the Father, hee is coequal with the Father; ſo in reſpect that it is the ſame, which the father hath and reteineth, he is coeſſential and conſubſtantial with the father.

Nowe it ſhall bee expedient to ſet downe the generall heades of thoſe reaſons, wherewith the heretiques both oulde and newe oppugne this opinion and doctrine, that there is both an equal, and one and the ſame God-head of the Father and the Sonne, and alſo of the holie Ghoſt, and to adioine thoſe rules, whereby aunſwere maie bee eaſilie and ſoundlie made vntounto their obiections.

1 The heriticks build on moſt falſe principles & groūds: ſuch as is this: If the father begot one Sonne of his ſubſtaunce, hee coulde alſo hauehave begotten more. For aunſwere, this rule is to bee helde. Wee are to iudge of God according to his owne woorde, not according to hereticall braines: and hee is to bee acknowledged ſuch, as hee reueileth him-ſelfe in his woorde, as beeing the eternall Father with the onelie begotten Sonne, and the holie GHOST. For GOD hath ſo reueiled himſelfe, that he begotte the Sonne, and that one Sonne onelie. Therefore we ought to reſt here, and not to imagine falſe conceits of our owne.

2 They reaſon out of naturall principles or groundes: which are ſuch, as are true in thinges created and finite, but falſe in GOD, who is an eſſence infinite: as, Three cannot bee one. Three perſons reallie diſtinct cannot bee one eſſence. That which begetteth, and that which is begotten, are not one and the ſame eſſence: Likewiſe, Hee that communicateth his whole eſſence to another, dooth not himſelfe remaine the ſame which he was. To this wee aunſwere by another rule. Thoſe principles which are true of a finite nature, are fooliſhlie and impiouſlie tranſlated to the infinite eſſence of GOD. And argumentes p. 506of this ſort are refuted not by a ſimple deniall of them, but by diſtinguiſhing betweene natures capeable and vncapeable of thoſe principles whereon they ground.

3 Of the properties of the humane nature in Chriſt, they inferre the inequalitie and diuerſitie of his godhead. As, Christ ſuffered, died, and ſo forth; Therefore he is not God. The rule whereby we aunſwere to this, is: Thoſe thinges which are proper to the humane nature, are not to bee drawen to the diuine nature. For Chriſt died not as God, but as man.

4 They confound the office of the Mediatour with the nature or perſon, that is, they go from the office to the nature. As, Christ is ſent of the Father: therefore he is inferiour to the Father. The rule to anſwere this, is: The inequalitie of office doth not infer inequalitie of nature or perſons. Or, as Cyrill ſaith; The ſending and obedience, take not away the equalitie of power or eſſence. So the father is ſaid to be greater than the Sonne, not in nature or god-head, but in manifeſtation. For not the Father but the Sonne was made baſe and miſerable in the humane nature aſſumpted. Where therefore Chriſt ſaith that his Father is greater than hee, it is meant in reſpect of his humane nature, and in reſpect of his office of the Mediatourſhippe.

5 They exclude and ſhut out the Sonne & the Holie Ghost from thoſe thinges which are attributed vntounto the Father, as the fountaine of all diuine operations: As, The Sonne ſaith that his woorkes are the woorkes of the Father. Therefore hee is not author of them, neither dooth hee thoſe woorkes by his own power, but onelyonly is the inſtrument whereby God the Father dooth them. The rule and aunſwere hereto is, thoſe thinges which are aſcribed vntounto the Father as fountaine, are not remoued from the Sonne or the holie Goſt, to whome they are communicated, that they may hauehave them their own, and proper. For the Sonne worketh**foreign likewiſe, and in like manner: VntoUnto whom the father likewiſe did giuegive to hauehave life in himſelfe. Ioh. 5.26.

6 They detract thoſe thinges from the Sonne and the Holie Ghoſt, whereby the Diuinitie in the perſon of the Father is diſcerned from creatures or falſe Gods. To which this rule anſwereth. As often as in Scripture one perſon of the God-head is oppoſed to creatures or falſe Gods, and is diſcerned from them; p. 507the other perſons are not excluded from the Godhead, but onelyonly thoſe thinges are excluded againſt which the compariſon is made. Or, the Diuine properties, operations, and honour are ſo attributed to one of the perſons, as that notwithſtanding they are not taken away from the other perſons of the god-head, but onelyonly from creatures. Againe, A ſuperlatiue or excluſiue ſpeech vſed of one perſon, dooth not exclude the other perſon of the god-head, but creatures and faigned gods, vntounto whom the true god, either in one or in mo perſons is oppoſed. The Father is greater than all, that is, than all creatures, not than the Sonne, or the holie Ghoſt. I giuegive eternall life vntounto them; that is, no creature dooth giuegive it. For both the Father alſo and the holy Ghoſt doe quicken and giuegive life. The father onelie knoweth the daie of iudgement, that is, no creature, and ſo forth.

7 They wreſt the phraſe of Scripture to another ſenſe: as, The Sonne ſhal deliuer vp the kingdome vntounto the Father. 1. Cor. 15.24. The rule for aunſwere to this, is: Of the phraſe of Scripture we muſt iudge according to the whole Scripture, that is, by marking circumſtances of the text alleadged, and by conference of other places with it. The Sonne ſhall deliuer the kingdome vntounto the Father, not by laying it downe, but by manifeſting it, or chaunging the forme thereof. For the Father alſo raigneth now: neither ſhall the Sonne euer ceaſe to raign. Likewiſe, he ſhall deliuer it, by ſubiecting all thinges vnderunder him. So the Father alſo deliuereth the kingdome vntounto the Sonne, neither yet doth he forgoe it.

Other Rules, whereby the obiections of the Arrians are diſſolued.

1 NOthing hindereth, why they, who are equall in nature, may not be in degree of office vnequall.

2 That which the father hath giuen vntounto the Sonne, that he ſhould euer hauehave it, he will neuer demand of him againe: but that which was but for a certaine time giuen & committed vntounto him, the ſame he muſt needes depart from and reſigne.

3 That conſequence dooth not holde in reaſon, which is brought from a thing that is reſpectiue, to a thing that is abſolute.

p. 5084 …hat is ſaid of the perſon in the concrete, which is proper only to one nature, but no otherwiſe than in reſpect of that nature, vntounto which it is proper.

6 There is a double wiſedome: one exiſting in the creatures, which is the order of thinges in nature wiſelie diſpoſed, and the doctrine or knowledge aſwell of nature and the Lawe, as alſo of the Goſpell. Another wiſedome is ſubſiſting in God, which, when it is oppoſed vntounto the creatures, is the verie diuine minde, or eternall decree as touching this order of thinges, in the Father, the Sonne, and the holie Ghoſt, that is, it ſignifieth the three perſons: but when it is diſtinguiſhed from God, then is it taken for the Sonne of God the ſecond perſon onelyonly. The former wiſedome exiſting in the creatures is created: the other ſubſiſting in god is vncreate.

7 God abſolutelie named in the ſcripture is neuer meant but of verie God himſelfe.

8 Whereas the ſonne and the holie ghoſt are of the Father; and the Father worketh by the ſonne and the holie ghoſt, neither was humbled as the ſonne: the ſcripture doth oftentimes, eſpecially in Chriſts ſpeaches, vnderſtand by the name of the father, the ſonne alſo and the holy ghoſt.

9 When god is conſidered abſolutelie or by himſelfe, or is oppoſed to the creatures, the three perſons are comprehended: but when he is oppoſed to his ſonne, the firſt perſon of the godhead, is vnderſtood, which is the Father.

10 The name of God beeing put ſimply or abſolutely, is eſſentially taken, that is, for the godhead it ſelfe, and compriſeth all three perſons: but when the propertie of any perſon is ioyned therwith, it is taken perſonallie.

11 The Scripture diſtinguiſheth the perſons, when it oppoſeth or compareth them among themſelues, or expreſſeth their perſonal properties, whereby it reſtraineth the name of God, common to them all, to one certaine perſon: & it meaneth them al together, when it oppoſeth the true God to creatures or falſe gods, or conſidereth him abſolutely according to his owne nature.

12 That which began at ſome certaine time to be manifeſted, may not thence be concluded neuer to hauehave beene before.

13 The ſonne is woont to refer that to the Father, which yet he hath common with the Father, not making any mention of himſelfe, when he ſpeaketh in the Mediatours perſon.

14 The ſonne is ſaid to ſee, learne, heare, and woorke, as from p. 509the Father, in reſpect of both natures, yet not without a difference ſtill remaining. For vntounto his humane vnderſtanding the will of God is made knowen by reuelation: But his godhead dooth by it ſelfe & of his owne nature know and behold from euerlaſting moſt perfectly the Fathers will.

15 The externall operations of the three perſons, if they were distinct, they ſhould make verily diſtinct eſſences: becauſe, one woorking, & another ceaſing, there would be diuerſe eſſences: but the internall operations, becauſe they are the communicating of one & the ſame whole eſſence, make not a diuerſitie, but an vnity of eſſence.

16 When God is called the Father of Chriſt & the faithfull, it doth not hereof folow, that he is after the ſame manner their father and his.

17 The Father was neuer without the ſonne, nor the father & the ſonne without their ſpirit, in aſmuch as the godhead can neither be augmented, nor leſſened, nor changed.

The principal arguments againſt the Diuinity of the Sonne and the holy Ghoſt, together with the Aunſwere vntounto them.

1 ONE eſſence is not three perſons, for, one to be three, doth imply a contradiction. God is one eſſence. Therefore there cannot be three perſons of the godhead. Aunſwere. The Maior is true of an eſſence created & finite; that can not, beeing one, be the ſame and whole ſubſtance of three, or bee three: but it is falſe, of the infinite, moſt ſimple, and indiuiduall eſſence of the Godhead. For this as it exiſteth one and whole together in many, nay in infinit places and thinges, ſo may it be, remaining one, the ſame and whole eſſence of moe: yea and moreouer it is neceſſarie ſo to be: ſeeing the generation of the Sonne, and the proceeding of the holy ghoſt, is the communicating of the eſſence of the Father.

2 Whoſe operations are diſtinct, their eſſences alſo muſt needes be diſtinct. The internall operations of the father, the ſon, and holy ghoſt are diſtinct. Therefore they hauehave alſo diſtinct eſſences. Anſwere. The Maior of this reaſon is true of perſons hauing a finite eſſence: but being vnderſtood of the diuine p. 501perſons it is falſe, if it be ment of thoſe internal operatiōs, whereof the Minor ſpeaketh. Wherefore inuerting the Maior, we return it back vponupon the aduerſaries themſelues. For whereas the internal operations, namely the generatiō of the ſon, & the proceeding of the holy ghoſt, are the cōmunicating of the fathers eſſence whole & the ſame in number: it muſt needs be that there is not a diuerſe or diſtinct, but one diuine eſſence of al three perſons.

3 That which hath a beginning is not eternal: But the ſon and the holy ghoſt hauehave their beginning or originall from the father, therefore they are not eternal. Aunſwere. That is not eternall which hath a beginning of eſſence or nature and time. But the ſon and the holy ghoſt hauehave a beginning or original of perſon or order, or of the maner of exiſting, but not of eſſence. For this they hauehave one & the ſame in number with the father from euerlaſting: & that is void of al beginning and original, and exiſteth neceſſarily from no other but of it ſelfe. Reply. But he who hath his originall of perſon from another, is not Iehoua. But the ſon and the holy ghoſt hauehave their original of perſon from the father. Therefore they are not Iehoua. Anſwere. The Maior is a falſe ground. For the ſcripture dooth plainly teach both of thē, namely, both the ſon & the holie ghoſt to be Iehoua. Ioh. 5.26. As the father hath life in himſelf, ſo hath he giuen likewiſe to the ſon to hauehave life in himſelfe: & yet the ſcripture withall affirmeth, that both hauehave their originall of perſon frō the Father. For the Father begot not the eſſence, but the perſon by communicating vntounto him his owne eſſence the ſame and whole.

4 The faithful are one with God, not in eſſence, but in conſent of wils. But the Father and the Sonne are in ſuch ſort one, as the faithful are one with god, Iohn 17.11.21. Therefore the Sonne is one with the Father in coniunction of wils onelie, & not in vnitie of eſſence. Anſwere. There is more in the concluſion than in the premiſſes. For the particle ONLIE, which is ſtitched to the concluſion, is not in the Minor propoſition. Wherefore of a Minor which is but particular, an vniuerſal cōcluſion is ill inferred, after this maner. There is a certain vnity between the father & the ſon, ſuch, as is between god and the faithful. Therefore al vnitie which is betwixt them is ſuch. Wherefore we ſaie, That the faithfull are one with p. 511God & among themſelues, in will onelie, or conformitie, or coniunction of mindes. The Father & the Sonne are one both in wil, & furdermore in vnitie of eſſence. Wherefore if a wider and more ample coniunction be put, a ſtreiter coniunction is not thereby excluded.

5 He that is the whole God-head, is not any one perſon of the God-head, or there is not anie one beſides him, in whom likewiſe the whole God-heade is. But the Father is the whole God-heade. Therefore the Father is not anie one, but euen al the perſon that is of the god-head, neither are there mo perſons, wherein that godhead is. Aunſwere. Wee denie the Maior: Becauſe the ſame god-head which is in the father, is whole alſo in the ſon & the holy ghoſt. For by reaſon of the immenſity and vndiuidablenes thereof, that is communicated of the father euen the ſame entire and whole both to the ſon & to the holy ghoſt, ſo that there is neither more nor leſſe of the godheade in eueryevery perſon, than either in two or in al three.

6 The diuine eſſence is neither begotten nor proceeding of another. But the Sonne is begotten and the Holie ghoſt proceedeth. Therefore they are not the ſame diuine eſſence, which the Father is. Anſwere. Of meere particulars nothing can follow or be concluded. The Maior cannot bee expounded generallie. For it is falſe, that whatſoeuer is the diuine eſſence, hee is not begotten or proceeding.

7 The Diuine eſſence is incarnate. The three perſons are the Diuine eſſence, therefore the three perſons are incarnate. Aunſwere. Of meere particulars there followeth nothing. The Maior ſpeaketh onelyonly of the ſonne: For it is falſe being taken generally, as, Whatſoeuer is the diuine eſſence, is incarnat: This general propoſition is falſe. For the diuine eſſence is incarnate only in one of the perſons, which is the ſonne: not in al three.

8 The ſonne is Mediatour with Iehoua. But the ſon is Iehoua. Therefore Iehoua is Mediator with himſelfe. Anſwer. Nothing followeth of mere particulars. For the Sonne is not Mediatour with al that is Iehoua, but the father. Reply. Therefore the Father only is pacified towardes vsus: and by a conſequent, he alone is true GOD, not the Sonne or the Holie Ghoſt. For hee is the true GOD, who is pacified by the Mediatour. Aunwere. We denie this Sequele: For there is but one will p. 512of the three perſons, and that agreeing in al thinges. Wherfore the father being pleaſed & pacified for the ſons ſatisfaction in our behalfe, the ſonne alſo and the holie ghoſt are pacified, and receiue vsus into fauour, for the ſame ſatisfaction.

9 Chriſt dooth eueryevery where diſcerne and ſeuer himſelfe from the father: he hath a Head, he hath a God: hee is leſſe than the Father. Therefore he is not the ſame God which the Father: or, he is not equal and conſubſtantial with the Father. Anſwere. He diſcerneth and diſtinguiſheth himſelfe from the Father, 1. in perſon. 2. in office, as he is Mediator: but not in God-head. So hee hath a Head, and a God, and is leſſe than the Father: Firſt as touching his humanitie, in nature and office; then as touching his Godhead, not in nature, but in office onlie, and in the manifeſtation of his godhead. For they which are in nature equal, may bee vnequal in degree of office.

10 This is (ſaith Chriſt. Ioh. 17.3.) life eternall, that they knowe thee to bee the onelyonly verie god. Therefore the ſonne and the holie ghoſt, are not verie god. Aunſwere. Firſt in this place are oppoſed, not the Father, and the Sonne or the holy Ghoſt, but God and Idols and creatures. Therefore theſe are excluded, not the Sonne or the holy Ghoſt. And Secondlie, there is a fallacy in transferring the particle ONELYONLY vntounto the ſubiect THEE, vntounto which it dooth not belong, but vntounto the predicate God,foreign. which the Greeke Article in the originall dooth ſhew. For the ſenſe is, that they knowe thee the Father, to bee that God, who onelyonly is verie God. Reply. But this Argument followeth: Maximilian is Emperour: …herefore Rodulph is not. Why thē doth not this folow, The father is God. Therefore the Sonne is not god? Anſ. Theſe perſons are finite, and their eſſence cannot belong to moe: but the Father and the Sonne are perſons infinite, and their eſſence may be of moe, namelie of three perſons.

11 Jehoua or the true God is the Trinitie. The Father is Jehoua: Therefore the Father is the trinity, that is, all three perſons. Anſwer. Meere particular propoſitions conclude nothing. And, if the Maior bee expounded generallie, after this manner, Whatſoeuer is Iehoua, is the Trinitie, it is falſe: For that, which is Iehoua, maie be ſome one perſon of the trinitie. The whole Syllogiſme therefore is faulty, becauſe p. 513Iehoua is not taken in the ſame ſignification in both the premiſſes. For the name Iehoua in the Maior is taken abſolutelie & eſſentially, for the three perſons: For one and the ſame Iehoua or true God is The Father, and ſonne, and holy Ghoſt iointly: But in the minor it is taken perſonallie, for one perſon of the Godhead, that is, the Father, who is Iehoua of himſelfe. Replie: Iehoua is one in number. Therefore it is alwaies taken in ſcripture after the ſame maner. Anſwer. Iehoua is one in number of eſſence, not of perſons.

12 Where are three and one, there are foure. But in God are three & one, to wit, three perſons, and one eſſence. Therefore there are foure in God. Anſwere. The Maior is to be diſtinguiſhed. Where are three and one reallie diſtinct, there are foure. But theſe three in God are not another thing diſtinct in the thing it ſelfe from the eſſence, but each is that one eſſence, the ſame and whole, and they differ from their eſſence onelyonly in their manner of ſubſiſting or being. The manner of exiſting is not a diuers ſubſtance from the exiſtence, being, or eſſence.

13 Chriſt according to that nature, according to which in ſcripture he is called Son, is the Son of god. But according to his humane nature onelyonly hee is called Sonne. Therefore according to that onelyonly, and not according to his diuine alſo, hee is the ſonne of god: and ſo by a conſequent, the ſonne is not verie god. Aunſwere. The minor is falſe. For Chriſt is called the onelyonly begotten and proper ſonne of the Father, and equal with the Father, Iohn. 3.16. Iohn. 5.18. Rom. 8.32. The father hath created all thinges by the ſonne. The ſonne from the verie beginning worketh all things likewiſe, which the Father doth, Iohn. 5.17.19. The ſonne reueiled the Fathers wil, of receiuing mankinde into fauour, vntounto the Church, before his fleſh was borne, Iohn. 1.18. The ſonne was ſent into the worlde, deſcended from heauen, and tooke fleſh, Heb. 2.16. Iohn. 3.13.17. But the Word, which is God, is the onelyonly begotten and proper ſonne of God, and tooke fleſh, Iohn. 1.14. And not the humane but the diuine nature of Chriſt is creatres and worketh with equal autoritie and power with the Father, and deſcended from heauen. Therefore God, or the Godhead, or diuine nature of Chriſt is both called in the ſcripture, and is the ſonne: and by a conſequent, the ſonne is that one true and verie God.