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.

Our reasons.

I. A satisfaction that is made imperfect either directly or by consequent, is indeede no satisfaction at all. But the Papists make Christs satisfaction im∣perfect, in that they doe adde a supplie by humane satisfactions: & thus much

a learned schooleman, Biel in plaine words confessed. Although (saith he) the passion of Christ be the principall merit, for which grace is conferred, the opening of the kingdome and glorie:* 1.1 yet is it neuer the alone and totall meritorious cause: it is manifest, because alwaies with the merit of Christ, there concurreth some worke, as the merit of congruitie or condignitie of him that receiueth grace or glorie, if he be of yeares and haue the vse of reason: or of some other for him, if he want reason. For that which admits a supplie by an other, is imperfect in it selfe. There∣fore 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 selfe to answer the iustice of God for all sinne 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 temporall punish∣ment of our sinnes. But I say againe, that mans satisfaction can be no meanes to applie the satisfaction of Christ, and I prooue it thus. The meanes of ap∣plying Gods blessings and graces vnto man are two-fold: some respect God himselfe, and some respect man. Those which respect God, are such where∣by God on his part doth offer and conuay his mercies in Christ vnto man: of this sort are the preaching of the word, Baptisme, and the Lords supper; and these are as it were the hand of God whereby he reacheth downe and gi∣ueth vnto vs Christ with all his benefits. The other meanes of applying on mans part, are those whereby the saide benefits are receiued. Of this sort there is onely one, namely faith, whereby we beleeue that Christ with all his benefits belong vnto vs. And this is the hand of man whereby he receiueth Christ as he is offered, or exhibited by God in the word and sacraments. As for other meanes beside these, in Scripture we finde none. Foolish therefore is the answer of the Papist, that make mens satisfactions meanes to applie the satisfaction of Christ vnto vs: for by humane satisfactions, Christ is neither offered on Gods part, nor yet receiued on mans pa••t: let them prooue it if they can. Others, not content with this their former answer say, that our sa∣tisfactions doe nothing derogate from the satisfaction of Christ; because our workes haue their dignitie and merit from Christs satisfaction: he meriting that our workes should satisfie Gods iustice for temporall punishments. But this is also absurd and false, as the former was. For if Christ did satisfie that man might satisfie, then Christ doth make euery beleeuer to be a Christ, a Iesus, a Redeemer, and a Priest in the same order with his owne selfe. But to make sinnefull man his owne redeemer, though it be but from temporall punishments, is a doctrine of deuills. For the holy Ghost teacheth that the priesthood of Christ is incommunicable, and can not passe from him to any other.* 1.2 Now to make satisfaction for sinne or any part of the punishment thereof, is a dutie, or a part of Christ his priesthood, and therefore to make satisfaction is a worke that can not passe from his person to the person of any man. Againe, if Christ by his satisfaction giue power to man to satisfie, then man doth satisfie by Christ, and Christ beside his owne satisfaction vpon the crosse, must daily satisfie in man to the ende of the world: but this can not be: for Christ vpon the crosse, when death was vpon him, saide, It is finished, that is, I haue fully satisfied for all the sinnes of mankinde, both in respect of

the fault and punishment. As for Christs buriall and resurrection which fol∣lowed his death, they serued not to satisfie but to confirme the same. Againe Paul saith, 2. Cor. 5.12. He that knew no sinne, was made sinne for vs, that is, the punishment of sinne for vs: but if the Church of Rome say true, that Christ doth daily satisfie, then Paul spake too short, and should haue saide further, that Christ was made sinne for vs, and in vs too: and that God was not onely in Christ but also in vs, reconciling the world to himselfe. But Paul ne∣uer knew this learning: and therefore let them turne themselues which way they will, by putting a supplement to Christs satisfaction, they doe indeede annihilate the same.

Reason II. In sundrie places of Scripture, especially in the Epistles of Paul, we are said to be redeemed, iustified, and saued freely: which word freely, doth import that we are iustified and saued without any thing done on our part or by our selues in the matter of our saluation: and if this be so, then can we doe nothing at all that may satisfie the iustice of God for the least punish∣men•• of our sinnes. If we satisfie in our owne persons, we are not saued free∣ly: and if we be saued freely, we make no satisfaction at all.

Reason III. We pray daily, forgiue vs our sinnes: now to plead pardon, and to satisfie for our sinnes be contrarie: and for all things, for which we can make satisfaction, we neede not craue a pardon: but we are taught in the foresaide petition wholly and onely to vse the plea o•• pardon for our sinnes, and therefore we acknowledge that we can not make any satisfaction at all.

Reason IV. The iudgement of the auncient Church. Tertul. de Baptism. Guiltinesse beeing taken away, the punishment is also taken away. a 1.3 Augustine, Christ, by taking vpon him the punishment and not the fault, hath done away both fault and the punishment. Tom. 10. hom. 5. he saith, When we are gone out of this world, there will remaine no compunction or satisfaction. Some new Editions haue foisted in the word [aliqua] and so haue turned the sense on this manner: There will remaine no compunction or some satisfaction. But this is flat against Augustines meaning, who saith a little before, that when the way is ended, there is no compounding of our cause with any. Chrysost arrow_forward . proem. in Esa. Say not to me, I haue sinned: how shall I be freed from so many sinnes? Thou canst not: but thy God can. Yea, and he will so blot out thy sinnes that there shall remaine no print of thē: which thing befalls not the bodie, for when it is healed there remain••s a skarre: but God as soone as he exempts thee from punishment, he giueth thee iustice.* 1.4 Ambrose saith, I read of Peters teares, but I read not of his satisfaction. Againe, Let vs a∣dore Christ that he may say vnto vs, Feare not thy sinnes of this world, nor the waues of bodily sufferings: I haue remission of sinnes. Hierome saith in Psal. 31. The sinne that is couered is not seene, the sinne that is not seene is not imputed, that which is not imputed, is not punished. arrow_back Chrysostome in Matthew, hom. 44. Among all men, some indure punishment in this life and the life to come: others in this life a∣l••ne: others alone in the life to come: others n••ither in this life nor in the life to come. There alone, as Dives, who was not lord so much as of one droppe of water. Here a∣lone, the incestuous man among the Corinthians. Neither here nor there, as the Apostles and Prophets, as also Iob and the rest of this kinde: for they

indured no sufferings for punishment, but that they might be knowne to be con∣querours in the fight.

Notes

• * 1.1

  Super. lib. 3. dist. 19. con∣cl. 5.
• * 1.2

  Heb. 7.24.
• a 1.3

  Serm. 37. de ve••bis Apost.
• * 1.4

  Luc. 22. Pe∣tri negat. De bono mor.