A09339:4692
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.
To come unto the Decalogue, first of all it is a rule in expounding the several commandments, that where any vice is forbidden, there the contrary virtue is commanded, and all virtues of the same kind, with all their causes, occasions, furtherances. This rule is granted of all: and hence it follows, that counsels of perfection, if they have in them any furtherance of virtue, are enjoined in and by the law, and therefore prescribe no state of perfection beyond the scope of the law.
To come vnto the Decalogue, first of all it is a rule in expounding the seuerall commandements, that where any vice is forbidden, there the contrarie vertue is commanded, and all vertues of the same kinde, with all their causes, occasions, furtherances. This rule is graunted of all: and hence it followes, that counsels of perfection, if they haue in them any furtherance of vertue, are inioyned in and by the law, and therefore prescribe no state of perfection beyond the scope of the lawe.
Secondly the commandment, Thou shalt not make to thy self any graven image, &c. hath two several parts. The first forbids the making of carved or graved images: the second forbids the adoration of them. Now the first part is notably expounded by Moses, Deut. 4.16. Take good heed unto your selves, that ye corrupt not your selves and make you a graven image or representation of any figure in the likeness of male or female. Mark the reason of this prohibition in the same place: for (saith he) ye saw no image in the day the Lord spake unto you in Horeb and v. 15. Ye heard the voice of the words but saw no similitude save a voice. Now the reason being understood of the image of God himself: the prohibition must needs be so understood. Again there is no question; that God directs his commandment against a •inne in speculation, but against some common and wicked practise of the Jews, and that was to represent God himself in likenesses and bodily forms. Isaiah. 40. 1•. And that was also the practise of the Gentiles, that were far more gross in this kind then the Jews.