A09339:1462
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.
and the reprobate, overwhelmed with the burden of their own sins, and thereupon receiving nothing but due and deserved damnation can not find fault. But some may further reply and say, he that foreseeth an evil and doth not prevent it, is a cause of it: but God did foresee the fall of man, and did not prevent it. Answ. The rule is generally true in man, that the foreseer of an evil not preventing it, is in some sort a doer of it: for it is the sentence of the law of God, to which man was bound from the first creation. But God is above all his laws, and not bound to them: he is an absolute lord and law-giver; and therefore his actions are not within the compass of moral laws, as mens are. Whereupon it follows, that though he did foresee mans defection, yet is he free from all blame in not preventing of it. For with him there be good causes of permitting evil.
and the reprobate, ouerwhelmed with the burden of their owne sinnes, and thereupon receiuing nothing but due and deserued damnation can not finde fault. But some may further replie and say, he that foreseeth an euill and doth not preuent it, is a cause of it: but God did foresee the fall of man, and did not preuent it. Answ. The rule is generally true in man, that the foreseer of an euill not preuenting it, is in some sort a doer of it: for it is the sentence of the law of God, to which man was bound from the first creation. But God is aboue all his laws, and not bound to them: he is an absolute lord and law-giuer; and therfore his actions are not within the compasse of morall lawes, as mens are. Whereupon it followes, that though he did foresee mans defection, yet is hee free from all blame in not preuenting of it. For with him there be good causes of permitting euill.
And though God be no cause of mans fall, yet must we not imagine that it came to pass by chance or fortune, whereas the least things that are, come ⟨p. 253⟩to pass with Gods providence. Neither was it by any bare permission without his decree and his will; for that is to make an idle providence: neither did it happen against the will of God, he utterly nilling it: for then it could not have been, unless we deny God to be omnipotent. It remains therefore that this fall did so proceed of the voluntary motion of Adam,