A09339:1466
A Golden Chain
A golden chain: or The description of theology containing the order of the causes of salvation and damnation, according to Gods word. A view whereof is to be seen in the table annexed. Hereunto is adjoined the order which M. Theodore Beza used in comforting afflicted consciences.A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word. A view whereof is to be seene in the table annexed. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences.
Cambridge: printed by John Legat, 1600Cambridge: printed by Iohn Legat, 1600
AN EXPOSITION OF THE CREED. I believe in God. &c.AN EXPOSITION OF THE CREED. I beleeue in God. &c.
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.
And here we must not omit to remember the largeness of Adams fall. Sins are either personal, or general. Personal are such, as are peculiar to one or some few persons and make them alone guilty. General, that is common to all men: and such is Adams fall. It is a sin not only of the person of one man, but of the whole nature of man. And Adam must be considered not as a private man, but as a root or head bearing in it all mankind; or as a public person representing all his posterity, and therefore when he sinned, all his posterity sinned with him; as in a Parliament whatsoever is done by the burgess of the shire, is done by every person in the shire. As Paul saith,1 By one man sin entered into the world, and so death went over all for as much as all have sinned. And here lies the difference between Adams fall and the sins of men, as Cains murder, which makes not the posterity of Cain guilty, because he was never appointed by God to be the root of his posterity, as Adam was: and therefore his sin is personal, whereas Adams is not. Yet this which I say, must not be understood of all the sins of Adam, but only of the first.
And here we must not omit to remember the largenesse of Adams fall. Sinnes are either personall, or generall. Personall are such, as are peculiar to one or some fewe persons and make them alone guiltie. Generall, that is common to all men: and such is Adams fall. It is a sinne not onely of the person of one man, but of the whole nature of man. And Adam must be considered not as a priuate man, but as a roote or head bearing in it all mankind; or as a publike person representing all his posteritie, and therefore when he sinned, all his posteritie sinned with him; as in a Parliament whatsoeuer is done by the burgesse of the shiere, is done by euery person in the shiere. As Paul saith,1 By one man sinne entred into the world, and so death went ouer all for as much as all haue sinned. And here lies the difference betweene Adams fall and the sinnes of men, as Cains murder, which makes not the posteritie of Cain guiltie, because he was neuer appointed by God to be the roote of his posteritie, as Adam was: and therefore his sinne is personall, whereas Adams is not. Yet this which I say, must not be vnderstood of all the sinnes of Adam, but onely of the first.
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