A09339:1469
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.
But let us a little search the nature of it. Considering it hath place in man, it must be either the substance of body or soul or the faculties of the substance, or the corruption of the faculties. Now it cannot be the substance of man corrupted: for then our Saviour Christ in taking our nature upon him, should also take upon him our sins, and by that means should as well have need of a redeemer as other men: and again the souls of men should not be immortal. Neither is it any one or all the faculties of man. For every one of them as namely the understanding, will, affections, and all other powers of body or soul were in man from the first creation, whereas sin was not before the fall. Wherefore it remains that original sin is nothing else but a disorder or evil disposition in all the faculties and inclinations of man, whereby they are all carried inordinately against the law of God.
But let vs a little search the nature of it. Considering it hath place in man, it must be either the substance of bodie or soule or the faculties of the substance, or the corruption of the faculties. Now it cannot be the substance of man corrupted: for then our Sauiour Christ in taking our nature vpon him, should also take vpon him our sinnes, and by that meanes should as well haue neede of a redeemer as other men: and againe the soules of men should not be immortall. Neither is it any one or all the faculties of man. For euery one of them as namely the vnderstanding, will, affections, and all other powers of bodie or soule were in man from the first creation, whereas sinne was not before the fall. Wherefore it remaines that originall sinne is nothing else but a disorder or euill disposition in all the faculties and inclinations of man, whereby they are all caried inordinately against the law of God.
The subject or place of this sin, is not any part of man, but the whole body and soul. For first of all, the natural appetite to meat and drink, and the power of nourishing is greatly corrupted as appears by diseases, aches, surfeits, but specially by the abuse of meat and drink. Secondly, the outward senses are as corrupt,1