A09339:3721
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.
Secondly, it is to be considered how these twain, the flesh and the spirit can fight together, being but mere qualities. And we must know that they are not severed asunder, as though the flesh were placed in one part of the soul, and the spirit in another: but they are joined and mingled together in all the faculties of the soul: The mind or understanding part, is not one part flesh, and another spirit, but the whole mind is flesh, and the whole mind is spirit; partly one and partly the other. The whole will is partly flesh and partly spirit: the flesh and the spirit, that is, grace and corruption, not severed in place but only in reason to be distinguished. As the air in the dawning of the day is not wholly light or wholly dark as at midnight and at noon day: neither is it in one part light, in another part dark: but the whole air is partly light, and partly dark throughout. In a vessel of luke warm water, the water it self is not only hot or only cold; or in one part hot and in another part cold: but heat and cold are mixed together in every part of the water. So is the flesh and the spirit mingled together in the soul of man: and this is the cause why these two contrary qualities fight together.
Secondly, it is to be considered howe these twaine, the flesh and the spirit can fight togither, beeing but meere qualities. And wee must know that they are not seuered asunder, as though the flesh were placed in one part of the soule, and the spirit in another: but they are ioyned and mingled togither in al the faculties of the soule: The minde or vnderstanding part, is not one part flesh, and another spirit, but the whole minde is flesh, and the whole minde is spirit; partly one and partly the other. The whole will is partly flesh and partly spirit: the flesh and the spirit, that is, grace and corruption, not seuered in place but onely in reason to be distinguished. As the aire in the dawning of the day is not wholly light or wholly darke as at midnight and at noone day: neither is it in one part light, in another part darke: but the whole aire is partly light, and partly dark throughout. In a vessel of luke warme water, the water it selfe is not onely hote or onely cold; or in one part hote and in another part colde: but heate and colde are mixt togither in euery part of the water. So is the flesh and the spirit mingled togither in the soule of man: and this is the cause why these two contrarie qualities fight togither.