A01956:248
The happiness of the church, or, A description of those spiritual prerogatives wherewith Christ…The happines of the church, or, A description of those spirituall prerogatiues vvherewith Christ…
The happiness of the church, or, A description of those spiritual prerogatives wherewith Christ hath endowed her considered in some contemplations upon part of the 12. chapter of the Hebrews : together with certain other meditations and discourses upon other portions of Holy Scriptures, the titles whereof immediately precede the book : being the sum of diverse sermons preached in S. Gregory's London / by Thomas Adams ...The happines of the church, or, A description of those spirituall prerogatiues vvherewith Christ hath endowed her considered in some contemplations vpon part of the 12. chapter of the Hebrewes : together with certain other meditations and discourses vpon other portions of Holy Scriptures, the titles wherof immediately precede the booke : being the summe of diuerse sermons preached in S. Gregories London / by Thomas Adams ...
London: printed by G.P. for John Grismand, 1619London: printed by G.P. for Iohn Grismand, 1619
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
True it is, that all are not bound to it: they to whom Christ never spoke, was never spoken, have an excuse; not of every sin, but of this sin, that they have not believed on Christ. It is objected, The Law bound all, therefore the Gospel binds all. No, for the Law was given to mans nature: so though the knowledge was lost by mans default, yet the bond remains on Gods part. The Gospel was never given to mans nature, but after the fall, and is above nature. Adam was the root of mankind in respect of nature, not in respect of grace. When God gave the Law to him, he bound him and all his posterity to keep it. When he gave the Promise to him, & faith to believe it, he did not withal give it to all mankind. Neither if Adam had afterwards fallen from faith, should all mankind have fallen with him. The first Adam was not the root of the Promise, but the second.
True it is, that all are not bound to it: they to whom Christ neuer spoke, was neuer spoken, haue an excuse; not of euery sinne, but of this sinne, that they haue not beleeued on Christ. It is obiected, The Law bound all, therefore the Gospel bindes all. No, for the Law was giuen to mans nature: so though the knowledge was lost by mans default, yet the bond remaines on Gods part. The Gospel was neuer giuen to mans nature, but after the fall, and is aboue nature. Adam was the roote of mankind in respect of nature, not in respect of grace. When God gaue the Law to him, hee bound him and all his posterity to keepe it. When he gaue the Promise to him, & faith to beleeue it, hee did not withall giue it to all mankind. Neither if Adam had afterwards falne from faith, should all mankind haue falne with him. The first Adam was not the roote of the Promise, but the second.