A09339:3372
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.
WE must mark the end to which we are predestinate,1 and to which we say that one day we shall be brought: for there is a double end of our election: the one concerneth the elect themselves, namely their glorification, or their eternal life and glory in heaven. Of which is spoken, Rom. 8. The other concerneth God himself which chooseth, namely, the glory of God: that is, that the glory of his grace may be known, and eternally made manifest, of which is mention made, Eph. 1. Both of them are so coupled together, that whosoever are preelected to the first, are also predestinate to the latter, and the latter followeth of the former. For the more we shall be made partakers of the grace of God and the heavenly glory: so much also more and more shall the glory of God be made manifest in us. But because the end which concerneth God, is almost all one in the reprobation of the wicked, and in the predestination of the Saints: namely, that by the salvation of these which proceedeth of his mere goodness, the glory of his grace is made manifest: so also by the just damnation of the other, the glory of his divine justice may be made known to all. Nevertheless, considering that the end, to which the elect shall attain, is far divers from that (for it is eternal life) unto which the reprobates are appointed (for that is eternal death:) therefore the end of which we treat in this assertion, is our eternal glorification and everlasting life in heaven.
VVE must marke the ende to which we are predestinate,1 and to which we say that one day we shall be brought: for there is a double end of our election: the one concerneth the elect themselues, namely their glorification, or their eternall life and glorie in heauen. Of which is spoken, Rom. 8. The other concerneth God himselfe which chuseth, namely, the glorie of God: that is, that the glorie of his grace may be knowne, and eternally made manifest, of which is mention made, Eph. 1. Both of them are so coupled together, that whosoeuer are praeelected to the first, are also predestinate to the latter, and the latter followeth of the former. For the more we shall be made partakers of the grace of God and the heauenly glorie: so much also more and more shall the glorie of God be made manifest in vs. But because the ende which concerneth God, is almost all one in the reprobation of the wicked, and in the predestination of the Saints: namely, that by the saluation of these which proceedeth of his meere goodnes, the glorie of his grace is made manifest: so also by the iust damnation of the other, the glorie of his diuine iustice may be made knowne to all. Neuerthelesse, considering that the ende, to which the elect shall attaine, is farre diuers from that (for it is eternall life) vnto which the reprobates are appointed (for that is eternall death:) therefore the ende of which we treat in this assertion, is our eternall glorification and euerlasting life in heauen.