A09353:1125
A golden chain, or the description of theologyA golden chaine, or the description of theologie
A golden chain, or the description of theology containing the order of the causes of salvation and damnation, according to Gods word. A view of the order whereof, is to be seen in the table annexed. Written in Latin by William Perkins, and translated by an other. Hereunto is adjoined the order which M. Theodore Beza used in comforting troubled consciences.A golden chaine, or the description of theologie containing the order of the causes of saluation and damnation, according to Gods woord. A view of the order wherof, is to be seene in the table annexed. Written in Latine by William Perkins, and translated by an other. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting troubled consciences.
London: printed by Edward Alde, 1591
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.
XII. That devised subtlety of second Justification, is a mere delusion of the devil. For first, the word of God alloweth none other justification but one: there is one only justice, and one only satisfaction of the wrath of God. Secondly, if the increase of inherent justice, were a sufficient cause, to distinguish justification, they might as well make an hundred justifications, as two. Thirdly, where as they say, that men are justified by good works, it is both false and ridiculous. False, 1. All works, yea those which are done after we are received into Gods favour, are excluded from justifying. Eph. 2.10, Rom. 3.28. We conclude that a man is justified by faith, without the works of the Law. Where Paul speaketh not of ceremonial, but of moral works done under grace. 2. The cause of the cause, is the cause also of that, which is caused, but ⟨image 153⟩grace without works is the cause of predestination, which is the cause of justification: therefore grace without works, shall much more be the cause of justification. I say it is also ridiculous, because to affirm that inherent justice may be increased by good works, which are the fruit thereof, is as if one should say, that the Vine is more strong and lively by bearing Grapes: and that the inward brightness of the sun is made greater, by sending forth of beams. That saying of Luther is most true: Good works maketh not a man just, but a just man maketh good works. For good fruit maketh not a good tree, but declareth it to be good, but a good tree must needs make good fruit.
XII. That deuised subtiltye of second Iustification, is a meere delusion of the deuill. For first, the word of God alloweth none other iustification but one: there is one onelye iustice, and one onelye satisfaction of the wrath of God. Secondlye, if the increase of inherent iustice, were a sufficient cause, to distinguishe iustification, they might as well make an hundreth iustifications, as two. Thirdlye, where as they say, that men are iustified by good works, it is both false and rediculous. False, 1. All workes, yea those which are done after we are receiued into Gods fauour, are excluded from iustifying. Eph. 2.10