A09339:3138
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
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.
Among all the works of Gods eternal counsel, there is none more wonderful then is Desertion: which is nothing else but an action of God forsaking his creature.
AMong all the works of Gods eternal counsel, there is none more wonderfull then is Desertion: which is nothing els but an action of God forsaking his creature.
Furthermore, God forsakes his creature, not by withdrawing his essence or being from it: for that cannot be, considering God is infinite; and therefore must needs at all times be every where: but by taking away the grace and operation of his Spirit from his creature.
Furthermore, God forsakes his creature, not by withdrawing his essence or beeing from it: for that cannot be, considering God is infinite; and therefore must needes at all times be euery where: but by taking away the grace and operation of his Spirit from his creature.
Neither must any think it to be cruelty in God to forsake his creature which he hath made: for he is sovereign Lord over all his works: and for that cause he is not bound to any; and he may do with his own whatsoever he will. And this his will is not to be blamed: for men are not to imagine, that a thing must first be just, and then afterward that God doth will it: but contrariwise, first God wills a thing, and thereupon it becomes just.
Neither must any thinke it to be crueltie in God to forsake his creature which he hath made: for he is soueraigne Lord ouer all his works: and for that cause he is not bound to any; and he may doe with his owne whatsoeuer he will. And this his will is not to be blamed: for men are not to imagine, that a thing must first be iust, and then afterward that God doth will it: but contrariwise, first God wills a thing, and thereupon it becomes iust.