A09339:4342
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.
I. Reason. The faith whereby we live, is that faith whereby we are justified: but the faith whereby we live spiritually, is a particular faith whereby we apply Christ unto our selves, as Paul saith, Gal. 2.20. I live, that is, spiritually, by the faith of the son of God, which faith he showeth to be a particular faith in Christ, in the very words following, who hath loved me and given himself for me particularly: and in this manner of believing Paul was and is an example to all that are to be saved. 1. Tim. 1.16. and Phil. 3.15. II. Reason. That which we are to ask of God in prayer, we must believe it shall be given us, as we ask it: but in prayer we are to ask the pardon of our own sins, and the merit of Christs righteousness for our selves: therefore we must believe the same particularly. The proposition is a rule of Gods word, requiring that in every petition we bring a particular faith, whereby we believe, that the thing lawfully asked, shall be given accordingly. Matth. 11.24. The minor is also evident, neither can it be denied: for we are taught by Christ himself to pray on this manner, Forgive us our debts: and to it we say, Amen, that is, that our petitions shall without doubt be granted unto us. Aug. serm. de Temp. 182. And here note, that the Church of Rome in the doctrine of justification by faith cuts off the principal part and property thereof. For in justifying faith two things are required: first Knowledge revealed in the word touching the means of salvation: secondly an Applying of things known unto our selves, which some call affiance. Now the first they acknowledge, but the second, which is the very substance and principal part thereof, they deny. III. Reason. The judgement of the ancient Church. aAugust. I demand now, doest thou believe in Christ, O sinner? Thou sayest, I believe. What believest thou? that all thy sins may freely be pardoned in him. Thou hast that which thou believest.b Bernard. The Apostle thinketh that a man is justified freely by faith. If thou believest that thy sins cannot be remitted but by him alone against whom they were committed: but go further and believe this too, that by him thy sins are forgiven thee. This is the testimony which the holy Ghost giveth in the heart: saying, thy sins are forgiven thee. Cyprian.