A09339:4628
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.
Reason III. The blessed Angels, nay the very flesh of the son of God hath not any quickening virtue from it self; but all this efficacy or virtue is in and from the godhead of the son: who, by means of the flesh apprehended by faith, deriveth heavenly and spiritual life from himself to the members. Now if there be no efficacy in the flesh of Christ, but by reason of the hypostatical union: how shall bodily actions about bodily elements confer grace immediately.
Reason III. The blessed Angels, nay the very flesh of the sonne of God hath not any quickning vertue from it selfe; but all this efficacie or vertue is in and from the godhead of the sonne: who, by meanes of the flesh apprehended by faith, deriueth heauenly and spirituall life from himselfe to the members. Now if there be no efficacie in the flesh of Christ, but by reason of the hypostatical vnion: how shall bodily actions about bodily elements conferre grace immediatly.
Reason IV. Paul, Rom. 4. stands much upon this, to prove that justification by faith is not conferred by the sacraments. And from the circumstance of time he gathereth that Abraham was first justified, and then afterward received circumcision, the sign and seal of his righteousness. Now we know that the general condition of all sacraments is one and the same, and that baptism succeeded circumcision. And what can be more plain then the example of Cornelius, Act. 10. who before Peter came unto him, had the commendation of the fear of God, and was endued with the spirit of prayer: and afterward when Peter by preaching opened more fully the way of the Lord, he and the rest received the holy Ghost. And after all this they were baptised. Now if they received the holy Ghost before baptism, then they received remission ⟨p. 1003⟩of sins, and were justified before baptism.
Reason IV. Paul,