A09339:3748
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.
Again, hence we may learn, that it is not an easy matter to practise religion: which is to live according to the spirit, to which our natural disposition is as contrary as fire to water: wherefore if we will obey God, we must learn to force our natures to the duties of godliness; yea, even sweat and take pains therein.
Againe, hence we may learne, that it is not an easie matter to practise religion: which is to liue according to the spirit, to which our naturall disposition is as contrarie as fire to water: wherefore if we will obey God, we must learne to force our natures to the duties of godlines; yea, euen sweate and take paines therein.
Lastly, here we may learn the nature of sin. The spirit is not a substance but a quality: and therefore the flesh which is nothing else but original sin, and is contrary to the spirit, must also be a quality: for such as the nature of one contrary is, such is the other. There is in every man the substance of body and soul, this can not be sin, for then the spirit also should be the substance of man. There is also in the substance the faculties of body and soul: and they can not be sin, for then every man should have lost the faculties of his soul by Adams fall. Lastly in the faculties there is a contagion or corruption which carieth them against the law: and that is properly sin and the flesh, which is contrary to the spirit.
Lastly, here we may learne the nature of sinne. The spirit is not a substance but a qualitie: and therefore the flesh which is nothing else but originall sinne, and is contrarie to the spirit, must also be a qualitie: for such as the nature of one contrarie is, such is the other. There is in euery man the substance of bodie and soule, this can not be sinne, for then the spirit also should be the substance of man. There is also in the substance the faculties of bodie and soule: and they can not be sinne, for then euery man should haue lost the faculties of his soule by Adams fall. Lastly in the faculties there is a contagion or corruption which carieth them against the law: and that is properly sinne and the flesh, which is contrarie to the spirit.