A09339:1411
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.
Now for Adams sacraments they were two: the tree of life, and the tree of knowledge of good and evil: these did serve to exercise Adam in obedience unto God. The tree of life was to signify assurance of life for ever, if he did keep Gods commandments: the tree of knowledge of good and evil, was a sacrament to show unto him, that if he did transgress Gods commandments, he should die: and it was so called, because it did signify that if he transgressed this law, he should have experience both of good and evil in himself.
Now for Adams sacraments they were two: the tree of life, and the tree of knowledge of good and euill: these did serue to exercise Adam in obedience vnto God. The tree of life was to signifie assurance of life for euer, if he did keepe Gods commandements: the tree of knowledge of good and euill, was a sacrament to shew vnto him, that if he did transgresse Gods cōmandements, he should die: and it was so called, because it did signifie that if he transgressed this law, he should haue experience both of good and euill in himselfe.
Now in the fourth place followeth the end of the creation of man, which is twofold. First, that there might be a creature to whom God might make manifest himself, who in a special manner should set forth and acknowledge his wisdom, goodness, mercy, in the creation of heaven and earth, and of things that are in them, as also his providence in governing the same. Secondly, God having decreed to glorify his name in showing his mercy and justice upon his creature, hereupon in time createth men to show his mercy in the salvation of some, and to show his justice in the just and deserved damnation of other some. And therefore he hath appointed the creation specially of man, to be a means of manifestation and beginning of the execution of his eternal counsel.
Now in the fourth place followeth the ende of the creation of man, which is twofold. First, that there might be a creature to whome God might make manifest himselfe, who in a speciall maner should set forth and acknowledge his wisdome, goodnesse, mercie, in the creation of heauen and earth, and of things that are in them, as also his prouidence in gouerning the same. Secondly, God hauing decreed to glorifie his name in shewing his mercie and iustice vpon his creature, hereupon in time createth men to shew his mercie in the saluation of some, and to shew his iustice in the iust and deserued damnation of other some. And therfore he hath appointed the creation specially of man, to be a meanes of manifestation and beginning of the execution of his eternal counsell.