A09339:1405
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.
which is nothing else but a conformity of the will & affections, and of the whole disposition of man both in body & soul, to the will of God his creator. Yet we must remember that Adam in his innocency had a changeable will, so as he could either will good or evil: he was created with such liberty of will, as that he could indifferently will either. And we must not think that the will of the creature was made unchangeably good: for that is peculiar to the will of God, and hereby is the Creator distinguished from the creature.
which is nothing els but a conformity of the wil & affections, and of the whole disposition of man both in bodie & soule, to the will of God his creator. Yet we must remember that Adam in his innocencie had a changeable will, so as he could either will good or euill: he was created with such libertie of will, as that he could indifferently will either. And we must not thinke that the will of the creature was made vnchangeably good: for that is peculiar to the will of God, and hereby is the Creatour distinguished from the creature.
And here two things offer themselves to be considered. The first, why the man is called the image of God, 1and not the woman. Ans. He is so called, not because holiness and righteousness is peculiar to him which is common to both: but because God hath placed more outward excellency and dignity in the person of a man then of a woman. The second, how Christ should be called the image of God. Ans. 2He is so called for two special causes. First, because he is of the same substance with the father; and therefore is his most absolute image, and as the author of the Hebrews saith,3 the brightness of his glory and the engraved form of his person. Secondly, because God being invisible doth manifest himself in Christ; in whom as in a glass we may behold the wisdom, goodness, the justice and mercy of God.