A09339:4027
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.
By these arguments which I have now answered, and by many other being but lightly scanned, it will appear that necessary obedience is to be performed both to civill and Ecclesiastical jurisdiction: but that they have a constraining power to bind conscience and that properly as Gods laws do, it is not yet proved, neither can be; as I will make manifest by other arguments.
By these arguments which I haue now answered, and by many other beeing but lightly skanned, it will appeare that necessarie obedience is to be performed both to ciuill and Ecclesiasticall iurisdiction: but that they haue a constraining power to bind conscience and that properly as Gods laws doe, it is not yet prooued, neither can be; as I will make manifest by other arguments.
Arg. 1. He that makes a law binding conscience to mortal sin, hath power, if not to save, yet to destroy: because by sin; which follows upon the transgression of his law, comes death and damnation. But God is the only Lawgiver that hath this privilege; which is, after he hath given his law, upon the breaking or keeping thereof, to save or destroy, Jam. 4. 12. There is one Lawgiver that can save or destroy. Therefore God alone makes laws binding conscience properly, and no creature can do the like. Answer is made that S. James speaks of the principal Lawgiver, that by his own proper authority makes laws, and doth in such manner save and destroy, that he need not fear to be destroyed of any: and that he speaks not of secondary lawgivers that are deputies of God, & make laws in his name. I say again that this answer stands not with the text• For S. James speaks simply without distinction, limitation, or exception: and the effect of his reason is this. No man at all must slander his brother, because no man must be judge of the law: and no man can be judge of the law, because no man can be a lawgiver to save or destroy. Now then where be those persons that shall make laws to the souls of men, and bind them unto punishment of mortal sin; considering that God alone is the saving and destroying Lawgiver.