A09339:5
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 the Christian Reader.
Christian Reader,
CHristian Reader,
there are at this day four several opinions of the order of Gods predestination. The first is, of the old and new Pelagians; who place the cause of Gods predestination in man; in that they hold, that God did ordain men either to life or death, according as he did foresee, that they would by their natural freewill, either reject or receive grace offered. The second of them, who (of some) are termed Lutherans; which teach, that God foreseeing, how all mankind being shut up under unbelief, would therefore reject grace offered, did hereupon, purpose to choose some to salvation of his mere mercy, without any respect of their faith or good works, and the rest to reject, being moved to do this, because he did eternally foresee that they would reject his grace offered them in the Gospel. The third Semipelagian Papists, which ascribe Gods predestination, partly to mercy, and partly to mens foreseen preparations and meritorious works. The fourth, of such as teach, that the cause of the execution of Gods predestination, is his mercy in Christ, in them which are saved; and in them which perish, the fall and corruption of man: yet so, as that the decree and eternal counsel of God, concerning them both, hath not any cause beside his will and pleasure. Of these four opinions, the three former I labour to oppugn, as erroneous, and to maintain the last, as being trueth, which will bear weight in the balance of the Sanctuary.