A09339:4666
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.
Furthermore in this commandment we may see a lively portraiture of the state of all mankind. Here we see two sorts of men: some are pertaining to Babylon, a people running on to their destruction: some again are a people of God severed from Babylon, and reserved to life everlasting. If any ask the ⟨p. 1013⟩cause of this distinction; I answer, it is the very will of God vouchsafing mercy to some & forsaking others by withdrawing his mercy from them, for the better declaration of his justice. Thus saith the Lord, Rom. 11.4. I have reserved seven thousand that never bowed the knee to Baal: & the prophet Isaiah saith, Unless the Lord had reserved a remnant, we had bin as Sodom and Gomorrah. By this distinction we are taught, above all things to seek to be of the number of Gods people, and to labour for assurance of this in our own consciences. For if all should be saved, less care would suffice: but this mercy is not common to all: and therefore the more to be thought upon.
Furthermore in this commandement we may see a liuely portraiture of the state of all mankind. Here we see two sorts of men: some are pertaining to Babylon, a people running on to their destruction: some againe are a people of God seuered from Babylon, and reserued to life euerlasting. If any aske the ⟨p. 1013⟩cause of this distinction; I answer, it is the very will of God vouchsafing mercy to some & forsaking others by withdrawing his mercy from them, for the better declaration of his iustice. Thus saith the Lord, Rom. 11.4. I haue reserued seuen thousand that neuer bowed the knee to Baal: & the prophet Esai saith, Vnles the Lord had reserued a remnant, we had bin as Sodome and Gomorrha. By this distinction we are taught, aboue al things to seeke to be of the number of Gods people, and to labour for assurance of this in our owne consciences. For if all should be saued, lesse care would snffice: but this mercie is not common to all: and therefore the more to be thought vpon.