A09339:3720
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
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.
Touching the combat it self divers points are to be considered. The first, what these two, which make combat, namely, the flesh, & the spirit, are. They have divers significations. First of all, the spirit is taken for the soul, and the flesh for the body. But so they are not taken in this place. For there is no such ⟨p. 763⟩combat between the body and the soul: both which agree together to make the person of one man. Secondly, the spirit signifies natural reason, & the flesh the natural appetite or concupiscence. But they cannot be so understood in this place. For the spirit here mentioned doth fight even against natural reason: which though it serve to make a man without excuse, yet is it an enemy to the spirit. Thirdly, the spirit signifies the Godhead of Christ, and the flesh the manhood: but it must not be so taken here. For then every man regenerate should be deified. Lastly, the spirit signifies a created quality of holiness, which by the holy Ghost is wrought in the mind, will, and affections of man: and the flesh, the natural corruption or inclination of the mind, will, and affections to that which is against the law. In this sense these twain are taken in this place.
Touching the combat it selfe diuers points are to be considered. The first, what these two, which make combat, namely, the flesh, & the spirit, are. They haue diuers significations. First of all, the spirit is taken for the soule, and the flesh for the bodie. But so they are not taken in this place. For there is no such ⟨p. 763⟩combat betweene the bodie and the soule: both which agree togither to make the person of one man. Secondly, the spirit signifies natural reason, & the flesh the naturall appetite or concupiscence. But they cannot be so vnderstood in this place. For the spirit here mentioned doth fight euen against naturall reason: which though it serue to make a man without excuse, yet is it an enemie to the spirit. Thirdly, the spirit signifies the Godhead of Christ, and the flesh the manhood: but it must not be so taken here. For then euery mā regenerate should bee deified. Lastly, the spirit signifies a created qualitie of holinesse, which by the holy Ghost is wrought in the minde, wil, and affections of man: and the flesh, the naturall corruption or inclination of the minde, will, and affections to that which is against the lawe. In this sense these twaine are taken in this place.