A09339:1920
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.
The sentence of condemnation follows in the second place: and it contains four points: I. the rejection of the ungodly: II. the reason of their rejection: III. the defence which the wicked make for themselves: lastly, the answer of Christ to them again. The rejection of the wicked is uttered by a terrible sentence, Away from me ye cursed into hell fire. The use hereof in general is twofold. First it serves to awake and excite all men and women in the world whosoever they be that shall hear it, to look unto their own estates. It is wonderful to see what great security reigneth every where in these our days. Men go on in sin from day to day and from year to year without repentance, nothing at all fearing the sentence of condemnation at the last day; like unto many which for the obtaining of other mens goods are neither by the fear of arraignment or imprisonment kept in good order. The occasions of security are twofold: I. the prosperity of the wicked, who of all men live most at ease without trouble, either in body or in mind. II. Gods patience and long suffering; as Solomon saith,1 Because sentence against an evil work is not executed speedily, therefore the hearts of the children of men are fully set in them to do evil. But to awake all those which live in this security; they must remember that howsoever the Lord God doth now defer his judgement, yet there is a day wherein he will no way show mercy and long suffering, when they shall hear this fearful sentence of condemnation pronounced against them, Away from me ye cursed. The second use is to the godly: It serves to nurture them & to keep them in awe before God: and no doubt, ⟨p. 432⟩this was a principal cause why this sentence was here penned by the holy Ghost. A wise master of a family will check his servant, & if the cause require, correct him in his child's presence, that the child it self may learn thereby to fear & stand in awe of his father: so Christ the most careful and wise governor of his Church hath set down this sentence of condemnation against the wicked, that the children of God in this world whensoever they shall hear or read the same, might be moved thereby to stand in fear of God, and more dutifully perform obedience unto his commandments.
The sentence of condemnation followes in the second place: and it containes foure points: I. the reiection of the vngodly: II. the reason of their reiection: III. the defence which the wicked make for themselues: lastly, the answer of Christ to them againe. The reiection of the wicked is vttered by a terrible sentence, Away from me ye cursed into hell fire. The vse hereof in generall is twofold. First it serues to awake and excite all men and women in the world whosoeuer they be that shall heare it, to looke vnto their owne estates. It is wonderfull to see what great securitie reigneth euery where in these our daies. Men goe on in sinne from day to day and from yeare to yeare without repentance, nothing at all fearing the sentence of condemnation at the last day; like vnto many which for the obtaining of other mens goods are neither by the feare of arraignment or imprisonment kept in good order. The occasions of securitie are twofold: I. the prosperitie of the wicked, who of all men liue most at ease without trouble, either in bodie or in minde. II. Gods patience and long suffering; as Salomon saith,