A09339:1361
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.
Gods counsel hath two parts: his foreknowledge, and his will or pleasure. His foreknowledge, whereby he did foresee all things which were to come. His will, whereby in a general manner he wills and ordains whatsoever is to come to pass: and therefore such things as God altogether nilleth, cannot come to pass. Now these two-parts of the counsel of God must be joined together, and not severed. Will without knowledge is impotent, and foreknowledge without will is idle. And therefore such as hold that God doeth ⟨p. 219⟩barely foresee sundry things to come, no manner of way either willing or decreeing the issue and event of them, do bring in little better then Atheism. For if we say that any thing comes to pass either against Gods will, or God not knowing of it, or not regarding it, we shall make him either impotent or careless, and raze the very foundation of Gods providence.
Gods counsell hath two parts: his foreknoweledge, and his wil or pleasure. His foreknowledge, whereby he did foresee all thinges which were to come. His will, whereby in a generall manner he wills and ordaines whatsoeuer is to come to passe: and therefore such things as God altogither nilleth, cannot come to passe. Now these two-parts of the counsell of God must be ioyned together, and not seuered. Will without knowledge is impotent, and foreknowledge without will is idle. And therefore such as holde that God doeth ⟨p. 219⟩barely foresee sundrie things to come, no manner of way either willing or decreeing the issue and euent of them, doe bring in little better then Atheisme. For if we say that any thing comes to passe either against Gods will, or God not knowing of it, or not regarding it, we shall make him either impotent or carelesse, and rase the very foundation of Gods prouidence.
And this decree of God must be conceived of us as the most general cause of all things subsisting: being first in order having all other causes under it, and most principal, overruling all, overruled by none.