A09339:1538
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.
The second question is, what manner of man the son of God was made? Answ. He was made a proper or particular man, and a perfect or a very man. ⟨p. 280⟩I say that he was a particular man, to show that he took not unto him the general form or idea of mans nature conceived only in mind, nor the common nature of man as it is existing in every man: but the whole nature of man, that is, both a body and a reasonable soul, existing in one aparticular subject. I say further that he was and is a true and perfect man, being in every thing that concerns mans nature like to Adam, Abraham, David, and all other men, saving only in sin. For first of all he had the substance of a true body and of a reasonable soul: secondly, the properties of body and soul: in the bodi•, length, breadth, thickness, circumscription, &c. in the soul, the faculties of understanding both simply and compound: will, affections, as love, hatred, desire, joy, fear, &c. the powers also of hearing, feeling, seeing, smelling, tasting, moving, growing, eating, digesting, sleeping, &c. Thirdly, he took unto him the infirmities of mans nature, which are certain natural defects or passions in body or mind, as to be hungry, thirsty, weary, sad and sorrowful,bignorant of some things, angry, to increase in stature, and wisdom, and knowledge, &c. yet this which I say must be understood with two caveats. The first is, that infirmities be either certain unblameable passions, or else such defects as are sins in themselves: now Christ takes the first only, and not the second. Secondly, infirmities be either general, or personal; generall• which appertain to the whole nature of man, and are to be found in every man that comes of Adam: as to be borne unlearned, and subject to natural affections, as sorrow, anger, &c, Personal, are such as appertain to some particular men, and not to all, and arise of some private causes & particular judgements of God, as to be borne a fool, to be sick of an ague, consumption, dropsy, pleurisy, and such like diseases. Now the first sort be in Christ, and not the second: for as he took not the person of any man• but only mans nature, so was it sufficient for him to take unto him the infirmities of mans nature, though he took not the private infirmities of any mans person.