A09339:4619
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.
The difference.
The difference between us stands in sundry points. First of all, the best learned among them teach, that sacraments are physical instruments, that is, true and proper instrumental causes, having force and efficacy in them to produce and give grace.1 They use to express their meaning by these comparisons. When the scrivener takes the pen into his hand and writes, the action of writing comes from the pen, moved by the hand of the writer: and in cutting of wood or stone, the division comes from the saw, moved by the hand of the workman: even so the grace (say they) that is given by God, is conferred by the sacrament it self. Now we for our parts hold, that sacraments are not physical, but mere voluntary instruments. Voluntary, because it is the will and appointment of God, to use them as certain outward means of grace. Instruments: because when we use them aright according to the institution. God then answerably confers grace from himself. In this respect only take we them for instruments and no otherwise.
The difference betweene vs standes in sundrie points. First of all, the best learned among them teach, that sacraments are phisicall instruments, that is, true and proper instrumentall causes, hauing force and efficacie in them to produce and giue grace.1 They vse to expresse their meaning by these comparisons. When the scriuener takes the pen into his hand and writes, the action of writing comes from the penne, mooued by the hand of the writer: and in cutting of wood or stone, the diuision comes from the sawe, mooued by the hand of the workeman: euen so the grace (say they) that is giuen by God, is conferred by the sacrament it selfe. Now we for our parts hold, that sacraments are not phisicall, but meere voluntarie instruments. Voluntarie, because it is the will and appointment of God, to vse them as certaine outward meanes of grace. Instruments: because when we vse them aright according to the institution. God then answerably conferres grace from himselfe. In this respect onely take we them for instruments and no otherwise.