A09339:2235
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.
2. The use.
2. The vse.
The uses of this point are manifold.
TThe vses of this point are manifold.
1. First, whereas we are taught to come to God as to a father, & therefore in the name of his Son our Saviour Christ, we learn to lay the first ground of all our prayers, which is to hold and maintain the union & the distinction of the three persons in Trinity. This being the lowest and the first foundation of prayer, it is requisite that all which would pray aright, should have this knowledge, rightly to believe the Trinity, and to know how the three persons agree, and how they are distinguished, and the order of them, how the Father is the first, the Son the second, the holy ghost the third: and therefore how the father is to be called upon in the name of the son by the holy Ghost. By this, the prayers of Gods Church, and the prayers of heathen men are distinguished, who invocate God as creator out of the father, Son, & holy Ghost. And hence it is manifest, that ignorant and silly people which do not so much as dream of the union, distinction, and order of the persons in Trinity, make but a cold and slender kind of praying. 2. Secondly, we may learn hereby that we are not in any wise to invocate Saints and Angels, but only the true Jehovah. The reason stands thus: This prayer is either a perfect platform for all prayers, or not: to say it were not, were an injury to our Saviour Christ: to say it is so, is also to grant that it doth fully set down to whom all prayers are to be made. Now, in these words there is set down no invocation but of God alone. For in prayer to be termed, Our father is proper to God, Isaiah 64.16. Thou art our father: though Abraham be ignorant of us, and Israel know us not: yet thou, O Lord, art our father and redeemer. Papists therefore that are the great patrons of invocation of Saints, in their reformed breviaries & missals, deal very fondly: for first they pray to Mary, that she would pray to Christ for them, and when they have so done, like jugglers they come to Christ and pray unto him that he would accept Mary's prayer for them. 3. Thirdly, we learn that there can be no intercessor between God and us, but only Christ. For here we are taught to come to God not as to a judge, but as to a kind and loving father. Now he is a father to us only by Christ: