A09339:4171
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.
And though it be the office of the conscience after it is renewed principally to excuse, yet doth it also in part accuse. When David had numbered the people his heart smote him, 2. Sam. 24.10. Job saith in his affliction that God did write bitter things against him, and made him possess the sins of his youth. Job 13. 26. The reason hereof is, because the whole man and the very conscience is only in part regenerate, and therefore in some part remains still corrupt.
And though it be the office of the conscience after it is renued principally to excuse, yet doth it also in part accuse. When Dauid had numbred the people his heart smote him, 2. Sam. 24.10. Iob saith in his aff•iction that God did write bitter things against him, and made him possesse the sinnes of his youth. Iob 13. 26. The reason hereof is, because the whole man and the very conscience is onely in part regenerate, and therefore in some part remaines still corrupt.
Neither must it seem strange that one and the same conscience should both accuse and excuse, because it doth it not in one and the same respect. It excuseth, in that it assureth a man that his person stands righteous before God, and that he hath an endeavour in the general course of his life to please God: it accuseth him for his particular slips, and for the wants that be in his good actions.
Neither must it seeme straunge that one and the same conscience should both accuse and excuse, because it doth it not in one and the same respect. It excuseth, in that it assureth a man that his person stands righteous before God, and that he hath an indeauour in the generall course of his life to please God: it accuseth him for his particular slippes, and for the wants that be in his good actions.