A09339:4405
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.
Our reasons.
I. A satisfaction that is made imperfect either directly or by consequent, is indeed no satisfaction at all. But the Papists make Christs satisfaction imperfect, in that they do add a supply by humane satisfactions: & thus much ⟨p. 946⟩a learned schoolman, Biel in plain words confessed. Although (saith he) the passion of Christ be the principal merit, for which grace is conferred, the opening of the kingdom and glory: 1yet is it never the alone and total meritorious cause: it is manifest, because always with the merit of Christ, there concurreth some work, as the merit of congruity or condignitie of him that receiveth grace or glory, if he be of years and have the use of reason: or of some other for him, if he want reason. For that which admits a supply by an other, is imperfect in it self. Therefore humane satisfactions can not stand. Learned Papists make answer, that Christs satisfaction and mans may stand well together. For (say they) Christs satisfaction is sufficient in it self to answer the justice of God for all sin and punishment; but it is not sufficient to this or that man till it be applied: and it must be applied by our satisfaction made to God for the temporal punishment of our sins. But I say again, that mans satisfaction can be no means to apply the satisfaction of Christ, and I prove it thus. The means of applying Gods blessings and graces unto man are two-fold: some respect God himself, and some respect man. Those which respect God, are such whereby God on his part doth offer and convey his mercies in Christ unto man: of this sort are the preaching of the word, Baptism, and the Lords supper; and these are as it were the hand of God whereby he reacheth down and giveth unto us Christ with all his benefits. The other means of applying on mans part, are those whereby the said benefits are received. Of this sort there is only one, namely faith, whereby we believe that Christ with all his benefits belong unto us. And this is the hand of man whereby he receiveth Christ as he is offered, or exhibited by God in the word and sacraments. As for other means beside these, in Scripture we find none. Foolish therefore is the answer of the Papist, that make mens satisfactions means to apply the satisfaction of Christ unto us: for by humane satisfactions, Christ is neither offered on Gods part, nor yet received on mans pat: