A09339:4329
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.
II. Reason 2. Cor. 5.21. He which knew no sin, was made sin for us, that ⟨p. 928⟩we might be made the righteousness of God which is in him. Whence I reason thus: As Christ was made sin for us, so are we made the righteousness of God in him: but Christ was made sin, or, a sinner by imputation of our sins, he being in himself most holy: therefore a sinner is made righteous before God, in that Christs righteousness is imputed and applied unto him. Now if any shall say, that man is justified by righteousness infused: then by like reason, I say Christ was made sin for us by infusion of sin, which to say is blasphemy. And the exposition of this place by Saint Hierome is not to be despised. Christ (saith he) being offered for our sins, took the name of sin that we might be made the righteousness of God in him, Not ours nor in us. If this righteousness of God be neither ours nor in us, then it can be no inherent righteousness, but must needs be righteousness imputed. And Chrysostom on this place saith, It is called Gods righteousness, because it is not of works, and because it must be without all stain or want: and this cannot be inherent righteousness. Anselm saith, He is made sin as we are made justice: not ours but Gods: not in us but in him: as he is made sin not his own but ours: not in himself, but in us.
II. Reason 2. Cor. 5.21. He which knew no sinne, was made sinne for vs, that ⟨p. 928⟩we might be made the righteousnes of God which is in him. Whence I reason thus: As Christ was made sinne for vs, so are we made the righteousnes of God in him: but Christ was made sinne, or, a sinner by imputation of our sinnes, he beeing in himselfe most holy: therefore a sinner is made righteous before God, in that Christs righteousnesse is imputed and applied vnto him. Now if any shall say, that man is iustified by righteousnes infused: then by like reason, I say Christ was made sinne for vs by infusion of sinne, which to say is blasphemie. And the exposition of this place by Saint Hierome is not to be despised. Christ (saith he) beeing offered for our sinnes, tooke the name of sinne that we might be made the righteousnes of God in him, Not ours nor in vs. If this righteousnesse of God be neither ours nor in vs, then it can be no inherent righteousnesse, but must needes be righteousnesse imputed. And Chrysostome on this place saith, It is called Gods righteousnesse, because it is not of workes, and because it must be without all staine or want: and this cannot be inherent righteousnes. Anselme saith, He is made sinne as we are made iustice: not ours but Gods: not in vs but in him: as he is made sinne not his owne but ours: not in himselfe, but in vs.