A09339:3168
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.
The ends for which god useth desertions are three, the first is the chastisement of sins past in the former part of mans life, that he may search them out, consider them, & be heartily sorrowful for them: for this end was Jobs trial.1 Thou writest (saith he) bitter things against me, & makest me to possess the sins of my youth.
The ends for which god vseth desertiōs are three, the first is the chastismēt of sins past in the former part of mans life, that he may search them out, consider thē, & be hartily sorrowfull for thē: for this end was Iobs triall.1 Trou writest (saith he) bitter things against me, & makest me to possesse the sins of my youth.
The second end is, that God may make trial of the present estate of his servants: not that he is ignorant what is in man, but because he would have all men know themselves. To this effect saith Moses.1 And thou shalt remember all the way which the Lord thy God led thee in the wilderness for to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldst keep his commandments or no. This also was the end why the Lord left Hezekiah to prove and try what was in his heart.
The second end is, that God may make triall of the present estate of his seruants: not that he is ignorant what is in man, but because hee would haue all men know themselues. To this effect saith Moses.