A09339:4248
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.
Reason II. 1. Cor. 2. 14. The natural man perceiveth not the things of the spirit of God: for they are foolishness unto him, neither can know them, because they are spiritually discerned. In these words Saint Paul sets down these points: I. that a natural man doth not so much as think of the things revealed in the Gospel. II. that a man hearing, and in mind conceiving them; can not give consent unto them, and by natural judgement approve of them: but contrariwise thinketh them to be foolishness. III. that no man can give assent to the things of God, unless he be enlightened by the spirit of God. And hence I reason thus: If a man by nature doth not know and perceive the things of God, and when he shall know them, can not by nature give assent unto them: then hath he no power to will them: But the first is evidently true: Ergo:
Reason II. 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God: for they are foolishnes vnto him, neither can know them, because they are spiritually discerned. In these wordes Saint Paul sets downe these points: I. that a naturall man doth not so much as thinke of the things reuealed in the Gospell. II. that a man hearing, and in mind conceiuing them; can not giue consent vnto them, and by naturall iudgement approoue of them: but contrariwise thinketh them to be foolishnes. III. that no man can giue assent to the things of God, vnlesse he be enlightened by the spirit of God. And hence I reason thus: If a man by nature doth not know and perceiue the things of God, and when he shall know them, can not by nature giue assent vnto them: then hath he no power to will them: But the first is euidently true: Ergo:
For first the mind must approve and give assent, before the will can choose or will: and when the mind hath not power to conceive or give assent, there the will hath no power to will.
For first the minde must approoue and giue assent, before the will can choose or wil: and when the mind hath not power to conceiue or giue assent, there the will hath no power to will.