A09339:1489
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
AN EXPOSITION OF THE CREED. I believe in God. &c.AN EXPOSITION OF THE CREED. I beleeue in God. &c.
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.
But let us go on yet further to search the special reason of the name, which is notably set down by the Angel.1 Thou shalt (saith he) call his name Jesus, for he shall save his people from their sins. In which words we may consider three points, I. Whom the Son of God shall save. II. By what? III. From what? For the first, he shall save his people, that is, the elect of the Jews and Gentiles: and therefore he is called the Saviour of his body. 2We must not here imagine that Christ is a Saviour of all and every man. For if that were true, then Christ should make satisfaction to Gods justice for all and every mans sins: and Gods justice being fully satisfied he could not in justice condemn any man: nay, all men should be blessed because satisfaction for sin and the pardon of sin depend one upon an other inseparably. Again, if Christ be an effectual Saviour of all and every particular man, why is any man condemned? It will be said, because they will not believe;3 belike then mans will must overrule Gods will, whereas the common rule of divines is, that the first cause ordereth the second.
But let vs goe on yet further to search the special reason of the name, which is notably set downe by the Angel.1 Thou shalt (saith he) call his name Iesus, for he shall saue his people from their sinnes. In which words we may consider three points, I. Whome the Sonne of God shall saue. II. By what? III. From what? For the first, he shall saue his people, that is, the elect of the Iewes and Gentiles: and therefore he is called the Sauiour of his bodie. 2We must not here imagine that Christ is a Sauiour of all and euery man. For if that were true, then Christ should make satisfaction to Gods iustice for all and euery mans sinnes: and Gods iustice beeing fully satisfied he could not in iustice condemne any man: nay, all men should be blessed because satisfaction for sinne and the pardon of sinne depende one vpon an other inseparably. Againe, if Christ be an effectuall Sauiour of all and euery particular man, why is any man condemned? It will be saide, because they will not beleeue;