The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.

4. 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 sub∣staunce, 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, Pho∣tinus, 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 di∣stinct from the father, against Noetus and Sabellius, who would haue the same to be the person of the father and the

son, & the holy ghost, which in respect of diuers functions & acti∣ons 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 vnto 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, Macedo∣nius, &c. and the Tritheits of our time, who make either the father alone to be eternall, and the sonne to haue beene created of the father before other things: or make the sonne also coeternall with the father, but inferior vnto 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, nei∣ther eternall nor coequall; according to the Tritheites, coeter∣nal indeede, but vnequall.* 1.1 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, vnto 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 contro∣uersies and disputes of Diuinitie, and searcheth what is true in them. The first way is more laborious, and repea∣ting of the same things: the latter is more short and com∣pendious, 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 me∣morie, 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 con∣firme this Conclusion, are eight in number. To the first belong those testimonies, which expresly teache

and 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.* 1.2 Again; That which com∣meth 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 as∣sumed 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 na∣ture 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. Hi∣ther 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 ser∣uaunt. 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,* 1.3 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 narra∣tion of Iohn that the Word signifieth an hypostasis or per∣son, 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

God. 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 vnto his owne, 8. being made flesh, that is,* 1.4 assuming and taking humane nature of the Virgin Mary. For that these woordes, the Word was made flesh, haue 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 Abra∣ham. 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,* 1.5 who not onely 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 vnto 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 vnto the woorld. 1. Pet. 3.19. Christ went by the spirite, in the daies of Noe, and preached vnto the spirits that are in prison, which were in time passed dis∣obedient.

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 vni∣ted

to his manhoode, is no corruption but the very voice, minde, and meaning and interpretation of the scripture. Colos. 2.9.* 1.6 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 ta∣bernacle, Heb. 9.11. Again, Rom. 1.3. Made of the seede of Da∣uid 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 knew∣eth 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.

* 1.7Lastly, that there is a double nature or substaunce in Christ, both a finite, and an infinite, is conuinced and prooued by the di∣uersitie and repugauncie of those properties, which are attribu∣ted 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.

* 1.8To 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 sub∣staunce. But Christ, man, is the proper sonne of GOD. Therefore there is in CHRIST, besides his humane na∣ture, 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

the 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 vnto him from the father.* 1.9 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 onely 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 vn∣to himselfe the workes of God the Father. And therefore be∣cause they deemed him to bee a mere man, they woulde haue 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 ve∣rilie woulde not haue reprehended that as blasphemie and treason against the maiestie of God: for then they shoulde haue condemned themselues of the same crime: because Iohn. 8.41. they saie vnto CHRIST, we haue 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 aun∣swere 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 autho∣ritie, libertie, power, hee raiseth the dead, and quickeneth them who beleeue in him, by which the Father dooth: that as the fa∣ther hath life in himselfe, so also hath hee giuen vnto him, as beeing his Sonne to haue 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

the 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 vnto 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, bee∣ing renued by his spirit. And in the same Chapter ver. 32. who spared not his owne Sonne.

* 1.101 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 ano∣ther 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 cre∣ated, 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 natu∣ral 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 num∣ber, 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,* 1.11 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 tou∣ching 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

Paul. For Paul, Rom. 8.3. and 32. opposeth the proper Sonne of God to vs, 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. There∣fore wee beeing compared with Christ, are not the proper Sonnes of God. For so he could not be called the proper and onely 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 Vir∣gine: 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 vnto 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 haue to be the person, is called the sonne. Answere. 1. By this is de∣nied, 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 vnto whom the father gaue to haue life in himselfe, as hee him∣selfe 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 hy∣postasis or substance. 3. There should haue 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 Fa∣ther.

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 be∣fore 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 reue∣lation

and 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 notwith∣standing 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 onely 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.* 1.12 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 vnto mee: Thou art my Sonne, this daie haue I begotten thee. Againe, Kisse the Sonne. 2. Sam. 7. I will bee his Father, and hee shall bee my Sonne. Where∣fore 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,* 1.13 there shall bee made there∣by 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 vnto 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 na∣tures.

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 corpo∣real.

Wherefore 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. Aun∣swere. 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 assump∣ted did it make the person by it selfe. And therefore the hu∣manity 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 v∣nion.

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 begot∣ten 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 onely begotten is he, who hath not any bre∣thren 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 vnto his bre∣theren. 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. Where∣fore there is in CHRIST another nature, according to which hee is the onely begotten Sonne of the Father, be∣sides his humanitie, according to which both he hath ma∣ny bretheren, and is sprung not of God, but of the seede of Dauid.

* 1.14Obiect. The man Iesus is called the onely begotten, because he onely 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 onely begotten, that hee is also the proper or na∣turall sonne. Now such a one is saide to be the onely begot∣ten, not for the special manner onely of begetting, but be∣cause he onely was begotten of his substance, whose sonne hee is called, or because hee onely 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 vnto 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 haue 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 vs: then it followeth, and we sawe the glorie thereof. If then the Woorde it selfe be called and is the onely begotten: then Christ is called the only begotten in this place not in re∣spect 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 dis∣cerned and distinguished from christes generation of the virgin. The Euangelist, as wee see, calleth the Woord the only begot∣ten of the Father. Of wisedome it is said, Prouerb. 8.25. that be∣fore 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 onely begotten for this cause, euen for that he is his Son by nature. For after this manner he is the Sonne of God onely, and truely and sim∣ply 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

for 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,* 1.15 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 onely 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 be∣fore 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, e∣uen before his humane nature was, truly existed, & is, & is called the Sonne of God. The Maior of this reason is mani∣fest. 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 testimo∣nies of Scripture. For the very same, who is before all thinges, for whome, and by whome, all thinges were created, and doe con∣sist, 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 vnto vs 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

did assume and take it. Therefore in Christ besides his flesh is another nature, which also, before the flesh was mi∣raculouslie conceiued in the Virgins wombe, was subsi∣sting, 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 huma∣nity 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 vnto men; not onely 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 hea∣uen: Therefore there must needes bee another nature in him, in respect whereof hee is the onely 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 be∣sides and before the fleshe, existed in him, and by the as∣sumption of the flesh was made as it were visible and

conspicuous. Wherefore it followeth also, and that ne∣cessarily, that that was a subsistent and a person. For that which is by nature a sonne, is also a person. But Christes diuini∣tie 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,* 1.16 which affirme Christ, man, to be the word incarnate. The Argu∣ment is this: The word is a person, which both existed before Ie∣sus 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 vnto the Word, Ioh. 1.1. Ioh. 1 & 5. Reu. 19. which only agreeth to a thing subsistent, liuing, intelligent, woor∣king, 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 vnto 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 a∣mongst men. The Minor is proued: Because the Word is cal∣led the onelie begotten Sonne of GOD, Iohn 1.14.18.34. Re∣uelat. 2.18. &c. And because the same properties are at∣tributed to the Woorde and the Sonne. For the Sonne is in the bosome of the Father, reueiling GOD vnto 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 Abra∣ham. Likewise the life, which is the woorde, was with the Fa∣ther 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 de∣praue by their newe and craftie deuised Sophismes this notable place of Iohn, concerning the Woorde, subsi∣sting before the fleshe borne of the virgine, and crea∣ting 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,

which Zacharias Vrsinus some yeares since noted & drue out as to be opposed against these corruptions and forge∣ries, briefely indeede and barely, after the manner of Lo∣gicians, yet such as are learned and sound, whereby also the like corruptions and wrestings of places of holy Scrip∣ture 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 sto∣rie and Sermons of Christ. And seeing the knowledge of Christ consisteth in his person and office,* 1.17 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 vs through faith in him, the Sonnes of God, and heires of eternall life. This Woorde then, whom after∣wards he calleth the onely begotten Sonne of the Father, he saith nowe to haue 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 be∣ginning of the gospels preaching, doone by Christ.* 1.18 But contra∣rie, S. Iohn and the Church, euen from the Apostles and their scholers time, doe vnderstand that beginning of the world, wherein all things to haue 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 concer∣ning wisedome; whose eternitie is there signified in this, that it is saide to haue beene before the creation of the worlde.

Replie 2. Beginning, often signifieth the beginning of the go∣spels 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 al∣so 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 know∣ledge 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 vnto vs by his sonne. Aunswere. That is, by his sonne made man. Replie. 2. He is not saide any where in the old Testament to haue spoken. Aunsw. Yes, by the Angel of the lord, who also himselfe is Lord. Like∣wise Isay. 6.9. The Lord appeared speaking, whom S. Ioh chap. 12.40. affirmeth to haue bin Christ. Reply. 3. The Woorde is saied 1. Iohn. 1.1. to haue 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 haue 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 vnto him. And in the same place: I will not leaue you comfortles. I will come vnto 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 vs, because hee is not seene, they shal also exclude the father, Replie. 5. Hee is with vs in power, and vertue: not in essence. Aunswere. This obiection were rather to bee hissed our,

than to bee refuted: because hee hath not an infinite pow∣er and vertue, who hath a finite essence. Iere. 10.11. The gods that haue 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 inter∣pret 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. Vnto 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 im∣pudent forgery. 2. Iohn himself expoūdeth it: The Son which is in the bosome of the Father: This dooth not onely signi∣fie, to bee knowen; but also to bee indeede in the Father, to bee entirely loued of him, and to bee fellowe and com∣partner 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 vnto 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 god∣heade 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.

But 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 haue not anie Diuinitie of themselues. There∣for 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 Dei∣tie, 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, cre∣ated 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, crea∣tour 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 him∣selfe 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 Bap∣tist 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.

Christ himselfe, Iohn. 5.23. saith, That the Father will, that all should honour the Sonne, as they honour the Father. But no cre∣ature, 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 haue come downe from heauen; yet so that hee remaineth in heauen: to come vnto his together with his Father, to bee with them vnto the end of the world. Therefore he is of an infinite essence, eue∣rie where present, and working both in heauen and earth. But his humane nature is finit: Therefore he is God in re∣spect of another nature.

* 1.19Now to that which hath bin obiected concerning the com∣municating of the Deitie vnto others, whereby they are called gods, we aunswere by distinguishing the diuersitie there∣of. For vnto 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 vnto 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 begot∣ten, and proper Sonne of God: the Sonne of the most High, who al∣so is himselfe the most High, Luk. 1.32. But hee is the proper Sonne, to whome the substaunce of the father is commu∣nicated. 2. Iohn 5.26. As the father hath life in himselfe, so like∣wise hath he giuen to the Sonne to haue life in himselfe. There∣fore the Son also is GOD of himselfe liuing, and the fountaine of life. Wherefore this communicating of the Deitie maketh him e∣quall with God, and THE SAME God with the Father: so far off is it from prouing the contrarie. Reply. 1. Power was gi∣uen to him beeing man, Iohn 5.27. Therefore it was not giuen him by eternall generation. Aunswere. It was giuen to the

Woorde by generation: to man by vnion of the Woorde. Re∣plie. 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,* 1.20 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 e∣uerlasting 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 go∣spel, which is called the second creation. Vnto which our aun∣swere is, 1. by granting this point, (by graunting, I meane, not the whole interpretation, but onely 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.* 1.21 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 plan∣teth, anie thing, neither hee that watereth, but god that giueth the increase. And in the same Chapter v. 9. Yee are Gods hus∣bandrie, 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 vnto 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 giue vnto 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 giue 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 re∣generation 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,

in 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 victo∣rie and conquest ouer the Diuell beganne euen from the beginning of the world. Psalm. 110. Dauid acknow∣ledgeth the Messias also to bee his LORDE, a Priest, and a King, not onelie that was to come in the flesh, but e∣uen nowe present, to whome nowe long before GOD had saide, Thou art a Priest, that is, whome he had al∣readie 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, vnto all. I giue vnto 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 vnto the spirites that nowe are in prison, which were in time passed disobedient. Ephes. 2.20. Yee are built vpon 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 Saui∣our 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.

Our Second aunswere is, by denying their interpreta∣tion. 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 pow∣er to be the Sennes of God: Likewise, Of his fulnesse haue 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. Second∣ly. Because he saith, the world was made by him.

Reply. The woorlde heere is taken for the Church. Aun∣swere. 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 e∣lect, 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 Fa∣ther dooth, the same thinges dooth the Sonne also. And vers. 20. The Father sheweth him all thinges, whatsoeuer hee him∣selfe 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 follow∣eth, 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

to 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 al∣so by him: because it is one Church hauing one head, and foundation. 2 The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 ren∣dereth a cause, why he is the heire not only of the Church, but of all Creatures, namely, because he is the creatour & pre∣seruer 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 vnto the Sonne, which apper∣taineth 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, se∣condarily 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 crea∣tures. But Christ is there compared with the Angels. Therefore creation of thinge•• ••s not attributed vnto 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 king∣dome 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 vnto

me. 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 span∣ned the heauens: when I call them they stand vppe together. These wordes Christ applieth vnto himselfe, Reuelat. 1.18. and 22.23.

In it was life,* 1.22 and the life was the light of men] Wee inter∣pret: That the sonne of God is by himselfe the life, as is the Fa∣ther and the fountaine, giuer and maintainer of al life as wel cor∣porall and temporall, as spirituall and eternall, in all, from the verie beginning of the world. Iohn. 5. He hath giuen to the Sonne to haue 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. Vnto which we reply: If hee giue 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 quick∣ner & 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 onely 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 know∣ledge 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,* 1.23 & the darcknes com∣prehendeth 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 vnto men: but those who were not regenerated by his spirit haue not known this light. They say, That he shined not before hee began to preach. Vnto which wee aunswere, 1. That so hee should not haue beene the true light, that is, the au∣thor of light, & the knowledge of God, but onlie a mini∣ster thereof, as was Iohn Baptist: but the Euangelist in this

respect maketh Iohn Baptist diuerse from CHRIST. 2. Hee shoulde not haue beene the illuminatour of all men: which yet themselues are faigne to confesse. CHRIST him∣selfe saith of himselfe, and S. Iohn heere of him. He lighteth euerie man that commeth into the world: that is, either with na∣tural light, or spiritual.

* 1.24Hee was in the woorlde, and the woorlde was made by him: And the woorlde knewe him not] Wee, as touching the time here∣of, saie it was from the beginning of the woorlde vnto his incar∣nation: al which time the Sonne of god hath in the woorlde, which was created by him, shewed god vnto 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. Vnto which we aun∣swere 1. that S. Iohn teacheth the plaine contrarie: He was, saith hee, the life and the light of al men: And againe, He ligh∣teth euerie man that commeth into the woorld. Therefore, be∣fore his preaching and his natiuitie of the Virgine. 2. Iohn saith, That hee was in the whole world, meaning thereby all man∣kind: 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, rege∣nerated of him, know him. 4. After that being in the world hee was known of it, then lastlie he came vnto his own, that is, vnto the Iewes, beeing borne of them, and manifesting himselfe vnto them in the flesh which he tooke: but he was no lesse de∣spised of these. Jf then he was first despised of the world, and after∣wards of his owne (for this the order of the Prophecie requi∣reth) he was despised before his preaching and incarnation, be∣cause 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 quick∣ned in the spirit, by the which hee also went & preached vnto the spirites which were in time passed disobedient, that nowe are in prison.

* 1.25Hee came vnto 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, vnto whom hee was promised, and of his

ministerie 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 vnto his owne, and was not receiued. Because, although hee was nowe already in the woorlde, yet then he came vnto his owne. There∣fore here is vnderstood a new comming, a new manifesta∣tion, 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,* 1.26 euen to them that beleeue in his name] Here is a triple Argument or proofe of his Diuinitie. First, None can giue 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 gi∣ueth this power and right. Therefore he is god himselfe. Second∣ly, 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. Third∣ly, 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. Ther∣fore 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 vnto his owne; namelie,* 1.27 that hee was made man, and that weak, mortal, like vnto vs 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 vnto 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* 1.28 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,

1. Because it was shewed before, that the Word signifieth a sub∣sistence or person, which was from the beginning of the world. 2. Because he began to be flesh when he came vnto 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 vnto his owne. Therefore hee not onely was, but was made flesh, which before he was not. 3. O∣ther 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 vs. Aunswere. First, the wordes which goe before. Secondly, the sense sheweth, that he speaketh not there of any qua∣lities, but of the very humane nature; when as he sheweth that therefore Christ was necessarily to haue beene true man, because men were to bee deliuered by him through his sacrifice.

* 1.29And the word dwelt among vs 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 Me∣diator, not only by his merit, but also by his power and ef∣ficacie, as afterwardes is added out of Iohn Baptists ser∣mon: That this truth and grace befell vnto vs through Christ, and of his fulnes all, who euer are saued, haue receiued. Which S. Paul saith, euen that we are consummated and made perfect in him: which would not be, except the fulnes of the God∣head did dwell in him personally.

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

Now thus far they also agree & confesse the same. But

when we say further:* 1.30 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 vs, 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 o∣thers also the sonnes of God, both Angels & men, though not in that degree of gifts, yet in the manner of generati∣on. Wherefore it remaineth, that he bee the onely begot∣ten 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 sub∣stance, 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 mani∣fest 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 vnto 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 vnto whose people he should giue knowledge of saluation.

NOw let vs returne vnto those orders & classes of argu∣ments & reasons whereby we proue the eternall sub∣sistēce of christ.* 1.31 Vnto 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 wise∣dome of god. Therefore the sonne is eternal and subsisting before Ie∣sus borne of the Virgin. The Maior of this reason Salomon

confirmeth 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 Salo∣mon saith, that that wisedome was begotten of God. And to be begotten, when it is spoken of such a nature as is intelli∣gent and vnderstanding, is nothing else, than to bee a sonne. For although it bee true that there is made an ex∣hortation 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 vnto it, doe mani∣festly conuince. 2. Christ the son of god is called Wisedome and the person which teacheth vs wisedome. Luke. 11.49. Therefore saide the wisedome of god, J will send them Prophets & Apostles. 1. Cor. 1.24. But vnto them which are called wee preach Christ, the power of god, and the wisedome of god. 3. The same pro∣per 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,* 1.32 must needes haue beene alwaies in the Church from the verie beginning of the woorlde. This proposition those thinges confirme which haue 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 vnto god. Therefore the sonne of god was subsisting from the verie beginning of the world. The olde Church might haue beene receiued into fauour for Christ to come, but by him it could not, ex∣cept hee was then beeing: for there can bee no efficacie or force of him that is not. Whence it is necessarily prooued

that 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. There∣fore either he, or some other was Mediator of that Church: there was no other, but he only, because there is but one Me∣diator 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 ap∣peare by that which foloweth. For it is the office and function of the Mediator, not onely by deprecation or intreaty, & sa∣crifice to appease & pacifie the father, but also to conferre & bestow al the benefits, which he obtaineth, by his power & efficacie, vpon beleeuers, to make the wil of god known vnto mē, to institute a ministerie, to collect, gather, & pre∣serue the church, & that wholy. Mat. 11.27. No mā hath known the father, but the son, & he to whō the son wil reueil him. Ther∣fore 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 vnder his feete, and hath appointed him ouer al things to be the head to the Church. Eph. 2.20 Ye are built vpon 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 giue vnto 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 haue an entrance vnto the father by one spirit. Eph. 4.11. He gaue some to be Apostles, & some Prophets, and some Euange∣lists, & some Pastors, & teachers. 1. Pet. 1.11. The spirit of Christ is said to haue been in the Prophets, foretelling the suffrings that shoulde come vnto Christ. Hebr. 3.5.6. Moses verily was faith∣full 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 giue eternall life to all them that thou hast giuen him. Therefore it is Christ, who from the

beginning of the woorlde did reueile the will of God vnto men, appoint and ordaine a ministerie, collect, gouerne and saue his Church, whereof he is the builder: which see∣ing 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. Where∣fore 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 vn∣to the Angel, who appeared in the old Testament vnto the Fathers, and was the leader of the people: whom to haue 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. Be∣hold I will send my messenger, and he shall prepare the way before me, and the Lord, whom yee seeke, shall speedily come to his Tem∣ple: euen the messenger of the couenaunt whom yee desire. This speaketh Christ himself by the Prophet, which is also con∣firmed 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 mani∣fest: 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 pre∣pare 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.

and Heb. 1.8. Vnto 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 vnto 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 vnto 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. Second∣ly, the Apostle Paul, 1. Cor. 10. teacheth Christ to haue beene present with the people of Israell in the desert, and to haue beene tempted and prouoked by them. Therefore the Messenger or Angel, GOD, and CHRIST, are one and the same person.

In the eight Classe,* 1.33 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 Je∣sus was borne. The Maior of this Argument is confirmed by the reasons alreadie alleadged. For first, God is mani∣fested 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 sub∣sisting. 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 vnto 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 cre∣ation 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 at∣tributing

and giuing vnto him of the properties of the true God yeeldeth vs 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 vnto 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 Ar∣gument. 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 Me∣diatour. 6. The Deitie of Christ is the Angel and messenger of the Lord, sent of olde vnto the Church. Therefore the De∣itie 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 Argu∣ments.

* 1.341 None is the same person with him whose sonne hee is,

or with him who proceedeth or floweth from him. Other∣wise, 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 gi∣uen: 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.* 1.35 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 giue you another comforter.

3 The scripture dooth plainelie affirme that the Father,* 1.36 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 vs 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 vnto you from the father, euen the spirite of truth, which proceedeth of the Father, hee shall testi∣fie 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,* 1.37 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 onely, and not the father or the Holie Ghost, was begotten of the Father, con∣ceiued by the Holie Ghost, made flesh; sent into flesh: manifested in the flesh; made Mediatour; baptized; did suffer, and died. The Father of himselfe woor∣keth 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 know∣eth the sonne, but the father, neither knoweth anie man

the 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 vnto 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 him∣selfe, so hath he also giuen vnto the sonne to haue 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 Fa∣ther doth, the same thinges doth the sonne also, that all men shoulde honour the sonne as they honour the father. But the fa∣ther is to bee honoured as God. Therefore Christ is God equall in honour with the father.

* 1.382 He that hath the whole Essence of the godhead, is necessa∣rilie equall with the father. But the sonne of god hath the whole Essence of the godhead communicated vnto him. For this, be∣cause it is infinite, is indiuisible. Therefore the whole must needes be communicated, vnto whomsoeuer it is commu∣nicated. 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 Es∣sence: the Word was generated or begotten of the Essence of the e∣ternall father; because he is his sonne, proper, naturall, and onelie begotten. Therefore the whole Deitie was communicated vnto the Word.

3 The Scripture giueth the same proprieties and perfections of Diuine nature vnto the Sonne, which it dooth vnto the Father,* 1.39 as namelie eternitie, omnipotencie, immensitie, omniscience, the searching of the hearts and reines.

4 The same woorkes are attributed to the father,* 1.40 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 for∣cible in moouing the heartes of men. These diuine woorkes attributed vnto the sonne differ so from the diuine pro∣perties which are attributed vnto him, as the effectes from their causes; so that then his properties woorke them.

5 The equalitie of honour and woorshippe,* 1.41 dependeth of the equalitie of Essence, properties, and woorkes. Isai. 42.8. I will not giue 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 vnto 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: Sit∣ting at the right hand of the Father: The Bride-groome, hus∣band, 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

with the Father as it hath beene saide: yet seeing that sig∣nifieth moe thinges, and is also applied to others, who are not by nature God: wee are diligently to collect and haue 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 where∣by God himselfe discerneth himselfe and will haue him selfe discerned from other creatures and forged Gods. For vnto whom the essential properties of any nature or essēce doe truely and reallie agree, vnto him the essence it selfe must needes bee giuen.

* 1.421. 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 vnto 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 haue 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 haue them, it can not be, that he should bee inferiour or should haue 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 ab∣solute necessitie, that is, in such sort, as that the Father can not but communicate vnto him all thinges which him selfe hath belonging to his diuine nature and maiestie. There∣fore hee is equall vnto the Father in all thinges.

* 1.431. Obiection. Hee that doth whatsoeuer he doth by the will of another, interposed and going before, is inferiour vnto him. The sonne will and doth all thinges by the will of his Father going be∣fore. Therefore he is not equal vnto the Father in vertue, dignitie and essence. Aunswere. The sonne doth all thinges, his Fa∣thers will going before, not in time and nature, but in order of persons, so that hee will or doth nothing, which the Fa∣ther also will not and doth; and whatsoeuer the Father will and doth, the same also the sonne will and dooth like∣wise, that is, with equall aucthoritie and power. Where∣fore the societie & order of the diuine operations doth not take away, but doth most of al settle & establish the equali∣tie of the Father and the sonne, as also of the holy Ghost.

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

THE woordes con-substantiall, and like-substantiall differ. For* 1.44 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* 1.45 con-substantial signifieth one essence & mo persons. In the god-head is not like-sub∣stantial, because there are not three gods; but con-substan∣tial; because there are three persons of one and the same diuine essence. For there is but one Iehoua, that is, one di∣uine essence, which is the same, & is wholy in euery of the three persons, & therefore euery of thē are that one God: besides which essence whatsoeuer is, it is a creature, not God. The Latine church turneth the Greek word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, con-substantial, taking substance for essence. It is therefore the same, that coessentiall, that is, of one and the same es∣sence.

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 con∣cerning 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,* 1.46 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 Ieho∣ua, whereof the Prophet speaketh. Za. 2.8. The deliuerer of the

Church sent from Iehoua, which is the Messias onely, is called Ie∣houa. Mal. 3.1. He is called Jehoua, whose fore-runner was Iohn Baptist. But Iohn Baptist was the fore-runner of the Mes∣sias 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 di∣uine properties and honours. But that Angell was the Sonne of God, not the Father. Therefore the Sonne is Iehoua. A∣gaine, the Minor is also heereof manifest, for that what thinges in the oulde Testament are spoken of Iehoua, those in the Newe are referred vnto 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. Like∣wise, 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 attri∣bute things, that are proper vnto Iehoua, vnto 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 vnto 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 procee∣deth. But one & the same is the spirite of the Father & the sonne, proceeding of both, proper vnto 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 haue his proper spirit and diuers.

4 Vnto whome the eternall Father communicateth the same essence which himselfe hath, & that whole, he is of the same essence with him. Vnto the eternall sonne, the eternall father communi∣cateth his essence the same and whole. Therefore the Sonne is

of the same essence with the father. The Minor is prooued be∣cause Christ is the onelie begotten and proper Sonne of the Fa∣ther: begotten therefore of the essence of the Father. But the diuine essence, or God-head, by reason of the immensi∣tie and great simplenesse thereof, can neither bee mul∣tiplied nor diuided: Therefore the Father communica∣teth the same, and that whole vnto the Sonne. Where∣fore as in respect that it is the whole essence of the God-head, which is communicated vnto 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 vnto their obiecti∣ons.

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 haue 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 prin∣ciples which are true of a finite nature, are foolishlie and im∣piouslie translated to the infinite essence of GOD. And ar∣gumentes

of this sort are refuted not by a simple deniall of them, but by distinguishing betweene natures capea∣ble 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 pro∣per to the humane nature, are not to bee drawen to the diuine na∣ture. For Christ died not as God, but as man.

4 They confound the office of the Mediatour with the na∣ture 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 Fa∣ther. 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 re∣spect 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 vnto 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 pow∣er, but onely is the instrument whereby God the Father dooth them. The rule and aunswere hereto is, those thinges which are ascribed vnto the Father as fountaine, are not remoued from the Sonne or the holie Gost, to whome they are communicated, that they may haue them their own, and proper. For the Sonne worketh* 1.47 likewise, and in like manner: Vnto whom the father likewise did giue to haue 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 dis∣cerned from creatures or false Gods. To which this rule an∣swereth. As often as in Scripture one person of the God-head is opposed to creatures or false Gods, and is discerned from them;

the other persons are not excluded from the Godhead, but onely those thinges are excluded against which the comparison is made. Or, the Diuine properties, operations, and honour are so attribu∣ted to one of the persons, as that notwithstanding they are not ta∣ken away from the other persons of the god-head, but onely 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, vnto 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 giue eternall life vnto them; that is, no creature dooth giue it. For both the Father also and the holy Ghost doe quicken and giue life. The father onelie know∣eth 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 vnto 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 vnto 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 vnder him. So the Father also deliuereth the kingdome vnto 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 na∣ture, may not be in degree of office vnequall.

2 That which the father hath giuen vnto the Sonne, that he should euer haue it, he will neuer demand of him againe: but that which was but for a certaine time giuen & committed vnto 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 abso∣lute.

4 ••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, vnto 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 do∣ctrine or knowledge aswell of nature and the Lawe, as also of the Gospell. Another wisedome is subsisting in God, which, when it is opposed vnto 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 onely. 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 op∣posed 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 essen∣tially taken, that is, for the godhead it selfe, and compriseth all three persons: but when the propertie of any person is ioyned ther∣with, 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 consi∣dereth 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 haue 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 him∣selfe, when he speaketh in the Mediatours person.

14 The sonne is said to see, learne, heare, and woorke, as from

the Father, in respect of both natures, yet not without a difference still remaining. For vnto 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 fa∣ther and his.

17 The Father was neuer without the sonne, nor the father & the sonne without their spirit, in asmuch as the godhead can nei∣ther be augmented, nor lessened, nor changed.

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

1 ONE essence is not three persons, for, one to be three, doth imply a contradiction. God is one essence. There∣fore 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 haue also distinct essen∣ces. Answere. The Maior of this reason is true of persons hauing a finite essence: but being vnderstood of the diuine

persons it is false, if it be ment of those internal operatiōs, whereof the Minor speaketh. Wherefore inuerting the Ma∣ior, we return it back vpon the aduersaries themselues. For whereas the internal operations, namely the generatiō of the son, & the proceeding of the holy ghost, are the cōmu∣nicating of the fathers essence whole & the same in num∣ber: 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 haue 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 haue a beginning or original of person or order, or of the maner of existing, but not of es∣sence. For this they haue 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 ano∣ther, is not Iehoua. But the son and the holy ghost haue their origi∣nal of person from the father. Therefore they are not Iehoua. An∣swere. 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 haue life in himselfe: & yet the scripture withall affirmeth, that both haue their origi∣nall of person frō the Father. For the Father begot not the essence, but the person by communicating vnto 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

God & 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 con∣iunction 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 god∣head 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 vndi∣uidablenes thereof, that is communicated of the father e∣uen the same entire and whole both to the son & to the ho∣ly ghost, so that there is neither more nor lesse of the god∣heade in euery person, than either in two or in al three.

6 The diuine essence is neither begotten nor proceeding of a∣nother. 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. Aun∣swere. Of meere particulars there followeth nothing. The Maior speaketh onely of the sonne: For it is false being ta∣ken generally, as, Whatsoeuer is the diuine essence, is in∣carnat: This general proposition is false. For the diuine es∣sence 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 Me∣diatour with al that is Iehoua, but the father. Reply. There∣fore the Father only is pacified towardes vs: 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. Aun∣were. We denie this Sequele: For there is but one will

of 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 vs into fauour, for the same satisfaction.

9 Christ dooth euery where discerne and seuer himselfe from the father: he hath a Head, he hath a God: hee is lesse than the Fa∣ther. Therefore he is not the same God which the Father: or, he is not equal and consubstantial with the Father. Answere. He dis∣cerneth 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 onely 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 ex∣cluded, not the Sonne or the holy Ghost. And Secondlie, there is a fallacy in transferring the particle ONELY vn∣to the subiect THEE, vnto which it dooth not belong, but vnto the predicate God,* 1.48 which the Greeke Article in the originall dooth shew. For the sense is, that they knowe thee the Father, to bee that God, who onely 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 Fa∣ther 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 Je∣houa: 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

Iehoua is not taken in the same signification in both the premisses. For the name Iehoua in the Maior is taken ab∣solutelie & 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. There∣fore 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 es∣sence, the same and whole, and they differ from their es∣sence onely in their manner of subsisting or being. The manner of existing is not a diuers substance from the ex∣istence, being, or essence.

13 Christ according to that nature, according to which in scrip∣ture he is called Son, is the Son of god. But according to his humane nature onely hee is called Sonne. Therefore according to that onely, 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 mi∣nor is false. For Christ is called the onely 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, vnto 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 onely 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 Fa∣ther, 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.

Notes

• * 1.1

  A double way of gathering Testi∣monies of scrip∣ture.
• * 1.2

  The word tooke flesh.
• * 1.3

  That Iohn mea∣neth by the Word, a person subsisting before the flesh.
• * 1.4

  The word was made flesh by taking flesh, not by any conuersi∣on into flesh.
• * 1.5

  The word was a Teacher from the beginning of the world.
• * 1.6

  1 Proued by te∣stimonies.
• * 1.7

  2 By contrarie properties.
• * 1.8

  Christ the pro∣per sonne of God.
• * 1.9

  Iohn. 5. The place is neces∣sarily to bee vn∣derstood, and so was taken of the Iewe, of a natu∣ral sonne.
• * 1.10

  Christ the natu¦rall and coeter∣nal sonne of God; which is expressed in scripture.
• * 1.11

  Ch••ist i•• the p••o••er sonne of God by nature, not by grace.
• * 1.12

  Christ named in the scripture the sonne of God, before he tooke flesh.
• * 1.13

  Christ but one sonne, though cōsisting of two natures.
• * 1.14

  Christ is called the onely begot∣ten, by nature, not in respect of the manner of his generation.
• * 1.15

  God is, and is called the sonne.
• * 1.16

  The Word is a person before Iesus borne of the Virgin: and he is the sonne.
• * 1.17

  The argument of Iohns gospel.
• * 1.18

  In the begin∣ning, was
• * 1.19

  The Godhead is after another sort communi∣cated vnto Christ, than vnto Creatures.
• * 1.20

  Al thinges made by the Word.
• * 1.21

  The second creation also, which is regene∣ration, proueth Christ God.
• * 1.22

  In the word was life.
• * 1.23

  The light shi∣neth in darknes.
• * 1.24

  Hee was in the world.
• * 1.25

  Hee came vnto his owne.
• * 1.26

  The Godhead of the sonne.
• * 1.27

  The Word was made flesh.
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.29

  The word full of grace and truth.
• * 1.30

  The glorie of the onely be∣gotten.
• * 1.31

  The wisedome of God is a sub∣sistent, or persō; And Christ is that wisedome.
• * 1.32

  The Mediatour hath alwaies beene.
• * 1.33

  The diuine Nature in Christ both was before the flesh, and is the sonne of God.
• * 1.34

  No one person can be both Fa∣ther and sonne in respect of him selfe.
• * 1.35

  Christ another from his Father.
• * 1.36

  Three persons expressed in scripture.
• * 1.37

  The properties of the persons are distinct and diuers.
• * 1.38

  Christ hath the whole Godhead entirely cōmu∣nicated.
• * 1.39

  Hee hath the same properties of the godhead.
• * 1.40

  Hee worketh the same diuine workes.
• * 1.41

  Hee hath equal honour giuen him.
• * 1.42

  The sonne hath all thinges from the Father, not by grace, but by nature.
• * 1.43

  The sonne doth all thinges with the consent of the Father, in like manner as the Father doth.
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.46

  The English translations re∣teine not the worde it selfe, IEHOVA, but vse (the Lord) in steed thereof, which is the sig∣nification of IE∣HOVA; and ther∣fore in effectuall one.
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.