A09339:4031
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.
Argum. 4. Whosoever binds conscience, commands conscience. For• the bond is made by a commandment urging conscience to do his duty, which is to accuse or excuse for evil or well doing. Now Gods laws command con science in as much as they are spiritual, commanding body and spirit, with all the thoughts, will, affections, desires, and faculties, and requiring obedience of them all according to their kind. As for the laws of men, they want power to command conscience. Indeed if it were possible for our governors by law to command mens thoughts and affections, then also might they command conscience: but the first is not possible, for their laws can reach no further then the outward man, that is, to body and goods, with the speeches and deeds thereof: and the end of them all, is not to maintain spiritual peace of conscience, which is between man and God, but only that external and civill peace which is between man and man. And it were not meet that men should command conscience, which cannot see conscience and judge of all her actions, which appear not outwardly, and whereof there be no witnesses, ⟨p. 853⟩but God and the conscience of the doer. Lastly, men are not fit commanders of conscience, because they are no Lords of it, but God himself alone.
Argum. 4. Whosoeuer bindes conscience, commandes conscience. For• the bond is made by a commandement vrging conscience to doe his dutie, which is to accuse or excuse for euill or well doing. Now Gods lawes command cō science in as much as they are spirituall, commanding bodie and spirit, with al the thoughts, will, affections, desires, and faculties, and requiring obedience of them all according to their kind. As for the lawes of men, they want power to command conscience. Indeed if it were possible for our gouernours by lawe to command mens thoughts and affections, then also might they command conscience: but the first is not possible, for their lawes can reach no further then the outward man, that is, to body and goods, with the speeches and deedes thereof: and the end of them all, is not to maintaine spirituall peace of conscience, which is betweene man and God, but onely that externall and ciuill peace which is betweene man and man. And it were not meete that men should command conscience, which cannot see conscience and iudge of all her actions, which appeare not outwardly, and whereof there be no witnesses,