A09339:3995
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.
Now touching such persons as have not so much as heard of Christ, though they are apt and fit to be bound in conscience by the Gospel in as much as they are the creatures of God, yet are they not indeed actually bound till such time as the Gospel be revealed or at the least means of revelation offered. Reasons hereof may be these: I. Whatsoever doctrine or law doth bind conscience, must in some part be known by nature or by grace or by both: the understanding must first of all conceive, or at the least have means of conceiving, before conscience can constrain: because it bindeth by virtue of known conclusions in the mind. Therefore things that are altogether unknown and unconceived of the understanding, do not bind in conscience: now, the Gospel is altogether unknown and unconceived of many, as I have already proved, and therefore it binds not them in conscience. II. Paul saith, Rom. ⟨p. 841⟩2.12. They which sin without the law [written] shall be condemned without the law: therefore they which sin without the Gospel, shall be condemned without the Gospel: and such as shall be condemned without the Gospel after this life, were not bound by it in this life. Augustine the most judicial Divine of all the ancient fathers upon these words of Christ,1 but now they have no excuse for their sin, saith on this manner: A doubt may be moved whether they to whom Christ hath not come, neither hath spoken unto them, have an excuse for their sin. For if they have it not, why is it said that these (namely the Jews) have no excuse because he came and spake to them? and if they have it, whether it be that their punishment may be taken away quite, or in part lessened. To these demands to my capacity as the Lord shall enable me I answer, that they to whom Christ came not, neither hath spoken unto them, have an excuse not of every sin but of this sin, that they have not believed in Christ. Again, It remains to inquire whether those, who before Christ came in his Church to the Gentiles, and before they heard his Gospel, have bin or are prevented by death, may use this excuse? Doubtless they may, but they shall not therefore escape damnation. For whosoever have sinned without the law, shall perish without the law.