A09339:1642
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
AN EXPOSITION OF THE CREED. I believe in God. &c.AN EXPOSITION OF THE CREED. I beleeue in God. &c.
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 third point is, concerning the party to whom they make this accusation against Christ, namely, not to a Jew, but to a Gentile: for having condemned him in their Ecclesiastical court before Caiaphas the high priest, they bring him to Pontius Pilate the deputy of Tiberius Caesar in Judea. Where we must observe the wonderful providence of God, in that not only the Jews, but the Gentiles also had a stroke in the arraignment of Christ, that that might be true which the Apostle saith, God shut up all under sin, that he might have mercy upon all.1
The third point is, concerning the partie to whome they make this accusation against Christ, namely, not to a Iewe, but to a Gentile: for hauing condemned him in their Ecclesiasticall court before Caiphas the high priest, they bring him to Pontius Pilate the deputie of Tiberius Caesar in Iudea. Where we must obserue the wonderfull prouidence of God, in that not onely the Iewes, but the Gentiles also had a stroke in the arraignment of Christ, that that might be true which the Apostle saith, God shut vp all vnder sinne, that he might haue mercie vpon all.1
The fourth point is, the matter of their accusation: they accuse our Saviour Christ of three things: I. that he seduced the people. II. that he forbade to pay tribute to Caesar. III. that he said he was a king.1 Let us well consider these accusations, especially the two last, because they are flat contrary both to Christs preaching, and to his practise. For when the people would have made him a King, after he had wrought the miracle of the five loaves & two fishes, the text saith he departed from among them unto a mountain himself alone. Secondly, when tribute was demanded of him for Caesar,