A09339:4143
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.
Having thus alleged some arguments for the truth, I come now to consider the objections of the Papists. Object. I. Job being a righteous man wanted certainty of grace in himself, Job. 9.20. If I would justify my self, mine own mouth shall condemn me: if I would be perfect, he shall judge me wicked: though I were perfect, yet my soul shall not know it. Again v. 25. I am afraid of all my works, knowing that thou wilt not judge me innocent. Ans. Bildad in the former chapter extolled the justice of God: and Job in this chapter gives assent thereto, saying v. 2. I know verily it is so: and he likewise spends the whole chapter in magnifying the justice of God: and having propounded this end of his speech, he doth not speak of himself and his own estatea simply, as it is considered in it self: but as he esteemed himself being compared with God, specially then, when he entereth into a straight examination of his creature. And so must the speech be understood. If I were perfect, my soul should not know it, that is, I will not acknowledge or stand upon any righteousness of mine own, when God shall enter into judgement with me. And thus much the very Elect angels being in possession of heaven, and therefore having more then assurance thereof, can not but say, when they are compared with God. Again, the words according to the original, are commonly of all and so may well be translated thus, Am I perfect: I know not my soul, I abhor my life; that is, if I think my self perfect, I have no respect of mine own soul: or thus, I am ⟨p. 877⟩perfect in respect of you, and I know not my soul, and I abhor my life, namely in respect of mine own uprightness. And the other place is thus to be translated, • fear all my sorrows, and not all my works: for this is flat against the Hebrew text, and Popish translators themselves follow it not.
Hauing thus alleadged some arguments for the truth, I come now to consider the obiections of the Papists. Obiect. I. Iob beeing a righteous man wanted certentie of grace in himselfe, Iob. 9.20. If I would iustifie my selfe, mine owne mouth shall condemne me: if I would be perfect, he shall iudge me wicked: though I were perfect, yet my soule shall not know it. Again v. 25. I am afraid of all my works, knowing that thou wilt not iudge me innocent. Ans. Bildad in the former chapter extolled the iustice of God: and Iob in this chapter giues assent thereto, saying v. 2. I know verely it is so: and he likewise spends the whole chapter in magnifying the iustice of God: and hauing propounded this ende of his speach, he doth not speake of himselfe and his owne estate