A09339:3996
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.
As for the reasons which some of the schoolmen have alleged to the contrary, they are answered all by amen of the same order, and I will briefly touch the principal. First it is objected, that the holy Ghost shall judge the world of sin, because they have not believed in Christ, Joh. 16.9. I answer, that by the world we must not understand all and every man since the creation, but all nations and kingdoms in the last age of the world, to whom the Gospel was revealed. Thus hath Paul expounded this word, Rom. 11.12. The fall of them is the riches of the world, and the diminishing of them is the riches of the Gentiles. v. 15. The casting of them away is the reconciling of the world. Secondly it is objected, that the law binds all men in conscience, though the greatest part of it be unknown to them. Answ. The law was once given to Adam and imprinted in his heart in his first creation, and in him as being the root of all mankind, it was given to all men: and as when he sinned all men sinned in him, so when he was enlightened all were enlightened in him, and consequently when his conscience was bound by the law, all were bound in him. And though this knowledge be lost by mans default, yet the bond remains still on Gods part. Now the case is otherwise with the Gospel, which was never written in mans nature, but was given after the fall, and is above nature. Here a further reply is, made, that the covenant made with Adam, The seed of the woman shall bruise the serpents head, was also made with his seed which is all mankind, and was afterward continued with Abraham to all nations. I answer again, that Adam was a root of mankind only in respect of mans nature with the gifts and sins thereof: he was no root in respect of grace which is above nature, but Christ the second Adam. And therefore when God gave the promise unto him and faith to believe the promise, he did not in him give them both to all mankind: neither, if Adam had afterward fallen from faith in the Messiah, should all mankind again have fallen in him. Moreover that the promise of grace was not made to Adams seed universally but indefinitely it appears; because when God did afterward renew the covenant, he restrained it to the ⟨p. 842⟩family of Noah and Abraham and in Abraham's family it was restrained to Isaac, In Isaac (saith the Lord) shall thy seed be called: