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.
William Perkins 1558–1602Cambridge: 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.
His passion, is the first part of satisfaction, by which, he having undergone the punishment of sin, satisfied Gods justice, and appeased his anger for the sins of the faithful. His passion was on this manner.
His passion, is the first part of satisfaction, by which, he hauing vndergone the punishment of sinne, satisfied Gods iustice, and appeased his anger for the sinnes of the faithfull. His passion was on this manner.
aSomewhat before his death, partly fear arising from the sense of Gods wrath imminent upon him, partly grief possessing, as it were, each part of him, so disturbed his sacred mind, bthat inwardly for a while it stroke into him a strange kind of astonishment, or rather oblivion of his duty imposed upon him: and outwardly cmade him pray unto his Father (if he would) to remove that cup from him, the which he did express with no small cry, many tears, and a bloody sweat, dtrickling from his body unto the ground. But when he came again unto himself, ehe freely yielded himself unto his Father to satisfy upon the cross for the transgression of man. After this his agony was overpassed, fby Judas his treachery Christ is apprehended, and gfirst he is brought to Annas, after to Caiaphas, where Peter denieth him: hfrom Caiaphas is he lead bound to Pilate,
he became accursed to God the Father, that is, God poured upon him, being thus innocent, such a sea of his wrath, as was equivalent to the sins of the whole world. He now being under this curse, through the sense and feeling of this strange terror,
aSomewhat before his death, partly feare arising from the sense of Gods wrath imminent vpon him, partly griefe possessing, as it were, each part of him, so disturbed his sacred minde, bthat inwardly for a while it stroke into him a strange kinde of astonishment, or rather obliuion of his dutie imposed vpon him: and outwardly cmade him pray vnto his Father (if he would) to remooue that cuppe from him, the which he did expresse with no small crie, many teares, and a bloody sweate, dtrickling from his bodie vnto the ground. But when he came againe vnto himselfe, ehe freely yeelded himselfe vnto his Father to satisfie vpon the crosse for the transgression of man. After this his agonie was ouerpassed, fby Iudas his treacherie Christ is apprehended, and gfirst he is brought to Annas, after to Caiaphas, where Peter denieth him: hfrom Caiaphas is he lead bound to Pilate, iPilate posteth him ouer to Herod, khe transposteth him backe againe to Pilate, lwho acknowledgeth his innocencie, and yet condemneth him as an offender. This innocent thus condemned, is mpitifully scourged, crowned with thornes, scoffed, spitted at, spitefully ⟨p. 30⟩adiudged to the death of the crosse; non which his hands and feete are fastened with nayles. Here staied not his passions, but after all these, ohe became accursed to God the Father, that is, God poured vpon him, beeing thus innocent, such a sea of his wrath, as was equiualent to the sinnes of the whole world. He now beeing vnder this curse, through the sense and feeling of this straunge terrour, pcomplaineth to his Father, that he is forsaken: who notwithstanding, encountring then with Satan and his Angels, did vtterly vanquish qand ouercome them. When this was ended, his heart rwas pierced with a speare, till the bloode gushed out from his sides, and he gaue vp sthe ghost: and tcommended his spirit to his Fathers protection, the which immediately went into Paradise. His bodie,u whereof not one bone was broken, was buried, and three daies was xignominiously captiuated of death.
I. His Agony, namely, a vehement anguish, arising upon the conflict of two contrary desires in him: The first, was to be obedient to his Father. The second, to avoid the horror of death. Luk. 22.44. Being in an agony, be prayed more earnestly, and his sweat was like drops of blood, trickling down to the ground. Hebr. 5.7. In the days of his flesh did offer up prayers and supplications with strong crying and tears unto him, that was able to save him from death, and was also heard in that which he feared.
II. His Sacrifice, which is an action of Christs, offering himself to God the Father, as a ransom for the sins of the Elect. Hebr. 9.26. Now in the end of the world hath he appeared once to put away sin, by the sacrifice of himself.
In this sacrifice, the oblation was Christ, as he was man. Heb. 10.10 By the which will we are sanctified, even by the offering of Jesus Christ once made.
The Altar also was Christ, as he was God. Heb. 13.10. We have an Altar, whereof they have no authority to eat which serve in the Tabernacle. Hebr. 9.14. How much more shall the blood of Christ, which through the eternal spirit offered himself without spot to God, purge your conscience from dead works, to serve the living God? Hence it is that Christ is said to sanctify himself, as he is man, Joh. 17.19. For their sakes sanctify I my self. Math. 23.17. As the altar, the gift, and the temple, the gold. Math. 23.17.
Christ is the Priest, as he is God and man. Heb. 5.6. Thou art a Priest for ever after the order of Melchizedek. 1. Tim. 2.5,6. One Mediator between God and man, the man Christ Jesus, who gave himself a ransom for all men, to be a testimony in due time.
III. God the fathers acceptation of that his sacrifice in which he was well pleased. For, had it been that God had not allowed of it, Christs suffering had ⟨p. 31⟩been in vain. Matth. 3.17. This is my beloved Son, in whom I am well pleased. Eph. 5.1. Even as Christ loved us and gave himself for us to be an offering and a sacrifice of a sweet smelling savour to God.
IV. Imputation of mans sin to Christ, whereby his Father accounted him as a transgressor, having translated the burden of mans sins to his shoulders. Isaiah 53. 4. He hath borne our infirmities, and carried our sorrows: yet we did judge him as plagued and smitten of God, and humbled:
I. His Agonie, namely, a vehement anguish, arising vpon the conflict of two contrarie desires in him: The first, was to be obedient to his Father. The second, to auoid the horror of death. Luk. 22.44. Beeing in an agonie, be prayed more earnestly, and his sweate was like droppes of blood, trickling downe to the groūd. Hebr. 5.7. In the daies of his flesh did offer vp prayers and supplications with strong crying and teares vnto him, that was able to saue him from death, and was also heard in that which he feared.
II. His Sacrifice, which is an action of Christs, offering himselfe to God the Father, as a ransome for the sinnes of the Elect. Hebr. 9.26. Nowe in the ende of the world hath he appeared once to put away sinne, by the sacrifice of himselfe.
In this sacrifice, the oblation was Christ, as he was man. Heb. 10.10 By the which will we are sanctified, euen by the offering of Iesus Christ once made.
The Altar also was Christ, as he was God. Heb. 13.10. We haue an Altar, whereof they haue no authoritie to eate which serue in the Tabernacle. Hebr. 9.14. How much more shall the bloode of Christ, which through the eternall spirit offered himselfe without spot to God, purge your conscience from dead workes, to serue the liuing God? Hence it is that Christ is saide to sanctifie himselfe, as he is man, Ioh. 17.19. For their sakes sanctifi• I my selfe. Math. 23.17. As the altar, the gift, and the temple, the gold. Math. 23.17.
Christ is the Priest, as he is God and man. Heb. 5.6. Thou art a Priest for euer after the order of Melchisedec. 1. Tim. 2.5,6. One Mediatour betweene God and man, the man Christ Iesus, who gaue himselfe a ransome for all men, to be a testimonie in due time.
III. God the fathers acceptation of that his sacrifice in which he was wel pleased. For, had it beene that God had not allowed of it, Christs suffering had
But he was wounded for our transgressions, he was broken for our iniquities, &c. and v. 12. He was counted with the transgressors, and he bare the sins of many. 2. Cor. 5.21. He hath made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him.
V. His wonderful humiliation, consisting of two parts: I. In that he made himself of small or no reputation in respect of his Deity. Philip. 2.7,8. He made himself of no reputation, &c. he humbled himself, and became obedient unto the death, even the death of the cross.
But he was wounded for our transgressions, he was broken for our iniquities, &c. and v. 12. He was counted with the transgressours, and he bare the sinnes of many. 2. Cor. 5.21. He hath made him to be sinne for vs, which knew no sinne, that we should be made the righteousnes of God in him.
V. His wonderfull humiliation, consisting of two parts: I. In that he made himselfe of small or no reputation in respect of his Deitie. Philip. 2.7,8. He made himselfe of no reputation, &c. he humbled himselfe, and became obedient vnto the death, euen the death of the crosse.
We may not think, that this debasing of Christ came, because his divine nature was either wasted or weakened, but because his Deity did, as it were, lay aside, and conceal his power and majesty for a season. And as Irenaeus saith, The Word rested, that the humane nature might be crucified, and dead.
We may not thinke, that this debasing of Christ came, because his diuine nature was either wasted or weakened, but because his Deitie did, as it were, lay aside, and conceale his power and maiestie for a season. And as Irenaeus saith, The Word rested, that the humane nature might be crucified, and dead.
II. In that he became execrable, which is, by the law accursed for us. Gal. 3.10. Cursed is every one that remaineth not in all things written in the book of the Law to do them.
II. In that he became execrable, which is, by the law accursed for vs. Gal. 3.10. Cursed is euery one that remaineth not in all things written in the booke of the Law to doe them.
Inward is the sense of Gods fearful anger upon the cross. Revel. 19. 15. He it is that treadeth the winepress of the fierceness and wrath of Almighty God. Isaiah 53.5. He is grieved for our transgressions, the chastisement of our peace was upon him, and with his stripes we were healed. This appeared by those drops of blood, which issued from him, by his cryings to his Father upon the cross, and by sending of Angels to comfort him. Hence was it, that he so much feared death, which many Martyrs entertained most willingly.
Inward is the sense of Gods fearefull anger vpon the crosse. Revel. 19. 15. He it is that treadeth the winepresse of the fiercenes and wrath of Almightie God. Esai 53.5. He is grieued for our transgressions, the chastisment of our peace was vpon him, and with his stripes we were healed. This appeared by those droppes of bloode, which issued from him, by his cryings to his Father vpon the crosse, and by sending of Angels to comfort him. Hence was it, that he so much feared death, which many Martyrs entertained most willingly.
His outward accursedness, standeth in three degrees. I. Death upon the cross, which was not imaginary, but true, because blood and water issued from his heart. For seeing that water and blood gushed forth together, it is very like, the casket or coat which investeth the heart called Pericardion, was pierced. As Columbus observeth in his Anatomy, 7. book. Joh. 19•4.
His outward accursednes, standeth in three degrees. I. Death vpon the crosse, which was not imaginarie, but true, because blood and water issued frō his heart. For seeing that water and blood gushed forth together, it is very like, the casket or coate which inuesteth the heart called Pericardion, was pierced. As Columbus obserueth in his Anatomie, 7. booke. Ioh. 19•4.
His death was necessary, that he might confirm to us the Testament, or Covenant of grace promised for our sakes. Heb. 19.15,16. For this cause is he the Mediator of the new Testament, that through death, &c. they which were called, might receive the promise of eternal inheritance: for where a testament is there must be the death of him that made the testament, &c. ver. 17.
His death was necessarie, that he might confirme to vs the Testament, or Couenant of grace promised for our sakes. Heb. 19.15,16. For this cause is he the Mediator of the new Testament, that through death, &c. they which were called, might receiue the promise of eternall inheritance: for where a testament is there must be the death of him that made the testament, &c. ver. 17.
III. Descension into hell, which we must not understand that he went locally into the place of the damned, but that for the time of his abode in the grave he was under the ignominious dominion of death. Act. 2.24. Whom God hath raised up and loosed the sorrows of death; because it was unpossible that he should be holden of it. Ephes. 4.9. In that he ascended, what was it but that he ⟨p. 32⟩also he descended first into the lowest part of the earth?
III. Descension into hell, which we must not vnderstand that he went locally into the place of the damned, but that for the time of his abode in the graue he was vnder the ignominious dominion of death. Act. 2.24. Whome God hath raised vp and loosed the sorrowes of death; because it was vnpossible that he should be holden of it. Ephes. 4.9. In that he ascended, vvhat vvas it but that he ⟨p. 32⟩also he descended first into the lowest part of the earth?
It was necessary that Christ should be captivated of death, that he might abolish the sting, that is, the power thereof. 1. Cor. 15. 55. O death where is thy sting! O hell where is thy victory!
It was necessarie that Christ should be captiuated of death, that he might abolish the sting, that is, the power thereof. 1. Cor. 15. 55. O death where is thy sting! O hell where is thy victorie!
Thus we have heard of Christs marvellous passion, whereby he hath abolished both the first and second death, due unto us for our sins, the which (as we may further observe) is a perfect ransom for the sins of all and every one of the Elect. 1. Tim. 2.6. Who gave himself a ransom for all men. For it was more, that Christ the only begotten Son of God, yea, God himself for a small while should bear the curse of the Law, then if the whole world should have suffered eternal punishment.
Thus we haue heard of Christs maruelous passion, whereby he hath abolished both the first and second death, due vnto vs for our sinnes, the which (as we may further obserue) is a perfect ransom for the sinnes of all and euery one of the Elect. 1. Tim. 2.6. Who gaue himself a ransome for all men. For it was more, that Christ the onely begotten Sonne of God, yea, God himselfe for a small while should beare the curse of the Law, then if the whole world should haue suffered eternall punishment.
This also is worthy our meditation, that then a man is well grounded in the doctrine of Christs passion, when his heart ceaseth to sin, & is pricked with the grief of those sins, whereby, as with spears he pierced the side of the immaculate lamb of God. 1. Joh. 3.6. Who so sinneth, neither hath seen him, nor known him. Zach. 12.10. And they shall look upon him, whom they have pierced, and they shall lament for him, as one lamenteth for his only son, and be sorry for him, as one is sorry for his first borne.
This also is worthie our meditation, that then a man is wel grounded in the doctrine of Christs passion, when his heart ceaseth to sinne, & is pricked with the griefe of those sinnes, whereby, as with speares he pierced the side of the immaculate lambe of God. 1. Ioh. 3.6. Who so sinneth, neither hath seene him, nor knowne him. Zach. 12.10. And they shall looke vpon him, whome they haue pierced, and they shall lament for him, as one lamenteth for his onely sonne, and be sorie for him, as one is sorie for his first borne.
PuritansEngland
Cambridge theologian and preacher.
Transcription key
•
an illegible letter
〈…〉
illegible words
〈non-Latin alphabet〉
Greek or Hebrew the transcribers did not key
▪
illegible punctuation
⟨p. 12⟩
a page break in the printed book
⟨p. 31⟩
beene in vaine. Matth. 3.17. This is my beloued Sonne, in whome I am well pleased. Eph. 5.1. Euen as Christ loued vs and gaue himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour to God.
IV. Imputation of mans sinne to Christ, whereby his Father accounted him as a transgressour, hauing translated the burden of mans sinnes to his shoulders. Esai 53. 4. He hath borne our infirmities, and caried our sorrowes: yet we did iudge him as plagued and smitten of God, and humbled:
