A09339:4323
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.
III. The most learned among them say, that Christ his satisfaction, and the merit of his death is imputed to every sinner that doth believe, fora his satisfaction before God: and hitherto we agree.
III. The most learned among them say, that Christ his satisfaction, and the merit of his death is imputed to euery sinner that doth beleeue, fora his satisfaction before God: and hitherto we agree.
- aBellarm. de justif. lib. 2. cap. 7.Bellarm. de iustif. lib. 2. cap. 7.
The very point of difference is this; we hold that the satisfaction made by Christ in his death, and obedience to the law, is imputed to us and becomes our righteousness. They say, it is our satisfaction and not our righteousness whereby we stand righteous before God: because it is inherent in the person of Christ as in a subject. Now the answer of the Papist to the former question is on this manner: The thing (saith he) that maketh us righteous before God, and causeth us to be accepted to life everlasting, is remission of sins, and the habit of inward righteousness, or charity with the fruits thereof. We condescend and grant that the habit of righteousness, which we call sanctification, is an excellent gift of God, and hath his reward of God; and is the matter of our justification before man: because it serveth to declare us to be reconciled to God, and to be justified; yet we deny it to be the thing, which maketh us of sinners to become righteous or just before God.
The very point of difference is this; we hold that the satisfaction made by Christ in his death, and obedience to the law, is imputed to vs and becomes our righteousnesse. They say, it is our satisfaction and not our righteousnesse whereby we stand righteous before God: because it is inherent in the person of Christ as in a subiect. Now the answer of the Papist to the former question is on this manner: The thing (saith he) that maketh vs righteous before God, and causeth vs to be accepted to life euerlasting, is remission of sinnes, and the habite of inward righteousnes, or charitie with the fruits thereof. We condiscend and graunt that the habite of righteousnes, which we call sanctification, is an excellent gift of God, and hath his reward of God; and is the matter of our iustification before man: because it serueth to declare vs to be reconciled to God, and to be iustified; yet we denie it to be the thing, which maketh vs of sinners to become righteous or iust before God.