A09339:2045
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 second fault is, that they make the Prescience of mans faith and unbelief, to be the bimpulsive cause of Gods decree. For they say that God eternally decrees to save or refuse men, because he did foresee that they would believe or not believe. But indeed it is a manifest untruth. Among the causes of all things that are, there is an order set down by God himself, in which order some causes are highest some lowest, some in the midst. Now the highest cause of all is that, which overrules all and is overruled of none: and that is Gods will, beyond which there can be no higher cause: for God is placed above all, and subject to none. And this very will of his is the cause of all things that have being: for we must not imagine that a thing first of all existeth, and then afterward is willed of God; but first of all God wills a thing, and then afterward it comes to have a being. Now to say that foreseen faith or unbelief are the moving causes whereby God was induced to ordain men either to salvation or to just damnation, is to undo this divine order of causes, and to displace the links; in that Gods will is made a secondary or middle cause subordinate to other causes placed above it: yea this is to make the will of God to depend upon the quality and condition of the creature, whereas contrariwise all things depend upon Gods will. Again,2 Paul saith that God hath opened the mystery of his will, according to his good pleasure, which he had purposed to himself: whereby he makes a distinction between the creature and the Creator. Men, when they purpose the doing of any ⟨p. 476⟩thing, borrow reasons of their purposes and wills out of themselves from th• things to be done; because mans bare will is no sufficient cause to warrant the doing of this or that, in this or that manner, unless there be just reason. But Gods will is a simple and absolute rule of righteousness, and a thing is good, so far forth as God wills it. Therefore there is no cause, why he should go forth of himself for external inducements and reasons of his eternal counsel: his very will in himself is a sufficient reason of all his purposes and decrees.
The second fault is, that they make the Prescience of mans faith and vnbeleefe, to be the