could not be Coequall with his Father, Iobn 5 18. Philip. 2.6. All thofe Texts which prove that Chrift is God, and that there is but one God, do prove that Christ is the Naturall and Coeffentiall Son of God. God hath but one Coeffentiall Son, to whom he hath given to have life in himself, Iohn 5:26. becaufe the Divine Nature, which is life it felf is communicated to the Son by this eternall and ineffable generation. It is proper to living creatures to communicate their nature by generation in their low and imperfect way; but the great God who is not fubject to imperfection, doch after the most glorious and perfect manner beget a Son in the unity of his own living Effence, who is therefore called the Son of the living God, that is the Naturall and Coeffentiall Son of God, who hath the fame Divine Life, Nature, Effence with the Father; and therefore Peter is fo highly commended for confeffing that Chrift is the Son of the living God; Bleffed art thou, faith our Saviour, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven; upon this fundamentall truth,Chrift hath built the Chiftian Church as on a Rock, Matth.16. 16. 17, 18. He who hath life in himself is the Naturall and Coeffentiall Son of the living God: he hath the fame Will, Power, Na ture, Effence, Life with his Father, John 58

18, 16. John ↳ 16. 15. John 10.30% 1 John Totam 5.7. The fame fingle and infinite Effence habet ef is in Father, Son and Holy Ghost;the whole fentiam undivided and indivifible Effence of God dwels in the Son in its fulneffe and infinite perfection. Coloff. 2.9.

Patris qui

dicitomnia

quæcunq; pater has bet mea

funt. Joban.16.15. nifi velint hæretici etiam patrem duntaxat partem effentiæ divinæ habere.Etficut Pater habet vitam in fe ipfo,fic dedit filio habere vitam in feipfo. Joban.5.26.

i Genera

nec non

4. The Father did beget his Son with- IV. out change ori motion after a most glori- tio divina ous and wonderfull manner; there can be eft omnis no change, motion, or fucceffion in this e- materia ternall and most perfect generation. The motus Effence of God is fpirituall, fohn 4. 24. and mutationis therefore the Son is not begotten of the fucceffio Fathers feed, or any materiall substance, nis expers because God is a fingle and pure Act, who doth beget a Son within himself Effentially one with himself, and therefore his Sonne doth not fubfift out of himself, John 14.10. John 10. 30. for an infinite nature cannot be poured forth beyond it felf. There can be no effentiall change in the Son by this generation, because the generation is eternall, and the nature which is communicated by generation is unchangable; the Father did unchangably beget his Son, and his Son is unchangably begotten, there is no fhadon of changing or turning either in the Father of lights, or the Son of righteoufneffe, be

caule

Homo

generat

tus crea

cause they are one and the fame unchangable Jehovah, James 1. 17 Malach. 3. 6. They are took carnall and base who make an unworthy and odious comparison between modo phy- the material generation of a weak man,and fico, fpiri this more then spirituall and fupernaturall ge tus modo neration. The eternall and unchangable FaMeta hy- ther doth beget an eternall and unchangfico,fpiri- able Son according to the perfection of his tus increa- eternall, unchangable, infinite nature. The Father doth beget his Son naturally, and plufquam Hyperphy therefore in a way agreeable to his unfico; Ho- changable Nature; if the Son were not mo gignit neceffarily begotten, his being would not filium à fe be necessary, and then his Effence would

tus modo

efficienter,

exfe Ma- not be divine.

terialiter,

extra fe Terminative. Subftantia producit accidens à se efficienter, in fe fubjective Deus non gignit filium efficienter, quia filius non dependet a patre tanquam effe us a caufâ; dependentia enim in effe de creaturis tantum propriè dicitur, quarum effentia eft finita. Deus non gignit in fe fubje&ivè, nec extra fe Terminativè,nec ex se Materialiter; gignit autem in fe & ex fe Immutabiliter, & at ita dicam Ineffentialiter, quiagenitus non cft extra gignentem, fed in eo, & cum co fabfiftit in unâ unicâque effentiâ indivifà. Particula [Ex] Johan. 1.14. non fignificat Materiam ex quâ, fed principium à quo.

Generatio filii non eft libera, fed neceffaria; filius enim Deus eft, & proinde ens fummè neceffariums

V.

Nomen fi

V. Jefus Chrift is truly and properly the onely-begotten Son of God, and therelii Dei eft fore the only Naturall Son of God. Jefus quidem Chrift is called the Son of David according

to

Chrifto

etiam com

mune: ra

tuseft.An

to his humane nature: but the Lord of Da- nomen hovid, and the Son of the living God accor- monymű ding to his divine nature, as appeares by Angelis our Saviours difcourfe with the Pharifees, nec non ho Matth. 22. from the 41. verfe to the 46. minibus And the Jewes fought to kill Christ becaufe he called God his proper Father, as tio autem appears by the originall text; for our En- nominiseft glish translation doth omit that moft ob- plane uifervable Emphasis; the words are wariga verfa, quia Chriftus ídrov äneze + Dedy, John 5, 18. and Chrift is præ Angecalled Gods proper Son; ise %, Rom. 8. lis nomen 32. and the Apostle gives the reason why excellenhe is called the proper Son of God in a tius fortimore excellent way then the moft glorious geli funt Angel is the Son of God, because Chrift is lii Dei ad begotten by the Father,but the Angels were imaginem only created by him; obferve the words Dei creati ob gratiæ of the Apostle, For unto which of the An- collatione gels faid he at any time, Thou art my Son, generatiothis day have I begotten thee; fo that the nifimilen: reason why he is called the proper proper funt itaq; Son of God, is, because he is begotten of God; there is the most excellent reason per Metawhy Chrift is said to obtain a more excel- phoram. lent name then Angels: Chrift was begot- Sancti fi ten in the unity of the Godhead, and ther- lii Dei difore he alone is properly the Son of God cuntur etiwith a fupereminent excellency. The Angels taphorice are not fuch excellent fons as Chrift is.

Filii Dei impropriè

am fedMe.

refpe&u

regenera

tionis nec non Adoptionis; folus itaque Chriftus Propriè Dei Filius cft; filius Primogenitus quoniâ jante ipfum nullus: filius

Q3

etiam

etiam unigenitus, quia neque poft ipfum alius à Patre genitusTota tamen filiorum Dei familia in cælis & in terrâ ex ipfo Chrifto tanquam primogenito nominatur, ut videre eft Ephef. 3. v. 15. Chrifto nomen Del, Angelis nomen miniftrorum tribuitur, Chriftus fedet ad dextram Dei ut Deus Chriftus itaque eft folus filius Dei Naturalis. Vide Mart. Smiglecii lib. de Chrifto vero & Naturali Dei Filio adverfus impia dogmata Valentini Smalcii. Et Gomari Analyf. Epift. ad Hebræos p. 199. nec non Difput. 7. de Patris & Filii perfonis. pag. 25. 26. operum par. tertia,

John 1.14

2. Worshipped by Angels with divine honour,worshipped as God, v. 6. 3. He hath the Throne, Scepter, Kingdom of God,v.8.

4. He bath the foveraign and proper Title of God,v.8.

5. The Attributes of God, eternity, v, 8,10,1,12.

6. He fits at the right hand of God,

v.13.

All these excellencies are due to Chrift as the proper Son of God, Hebr. 1. wheras the Angels the most excellent fons by creation are but miniftring fpirits.

From thele proper and excellent rea vindicated fons we infer that Chrift is the only proper Particula or naturall Son of God, because he is the ais Jobin.

1.14.non eft Affimilativa, fed Declarativa, Affertiva,Demon. Atrativa,rei veritatem exprimens. Vide Fo.Maccovii Loc.Com. Difput 14. De Filio Dei p. 193. Particula quafi non eft affimilativa, fed expreffiva veri, &

only