A09339:4659
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.
And, If thou be ashamed to confess them to any man, because thou hast sinned, say them daily in thine own mind. I do not bid thee confess them to thy fellow servant, that he should mock thee: confess them to God that cureth them.
And, If thou be ashamed to confesse them to any man, because thou hast sinned, say them daily in thine owne minde. I doe not bid thee confesse them to thy fellow seruant, that he should mocke thee: confesse them to God that cureth them.
The abuse of Satisfaction is, that they have turned canonical satisfaction which was made to the congregation by open offenders, into a satisfaction of the justice of God for the temporal punishment of their sins. Behold here a most horrible profanation of the whole Gospel, and specially of the satisfaction of Christ, which of it self without any supply is sufficient every way for the remission both of fault and punishment. But of this point I have spoken before.
The abuse of Satisfaction is, that they haue turned canonicall satisfaction which was made to the congregation by open offenders, into a satisfaction of the iustice of God for the temporall punishment of their sinnes. Behold here a most horrible prophanation of the whole Gospel, and specially of the satisfaction of Christ, which of it selfe without any supplie is sufficient euery way for the remission both of fault and punishment. But of this point I haue spoken before.
Hitherto I have handled and proved by induction of sundry particulars, that we are to make a separation from the present Church of Rome, in respect of the foundation and substance of true religion. Many more things might be added to this very purpose, but here I conclude this first point: adding only this one caveat, that we make separation from the Roman religion without hatred of the persons that are maintainers of it. Nay we join in affection more with them, then they with us. They die with us not for their religion (