A09339:1745
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 fourth fruit of his repentance is, that he prayeth for mercy at Christs hands, Lord (saith he) remember me when thou comest into thy kingdom: in which prayer we may see what is the property of faith. This thief at this instant heard nothing of Christ but the scornings and mockings of the people, and he saw nothing but a base •state full of ignominy and shame, and the cursed death of the cross, yet nevertheless he now believes in Christ, and therefore entreats for salvation at his hand. Hence we learn, that it is one thing to believe in Christ, and another to have feeling and experience: and that even then when we have no sense or experience we must believe: for faith is the subsisting of things which are not seen: 1and Abraham above hope did believe under hope: and Job saith, though thou kill me, yet will I believe in thee. In Philosophy a man begins by experience, after which comes knowledge and belief; as when a man hath put his hand to the fire, & feels it to be hot, he comes to know thereby that fire burns: but in Divinity we must believe though we have no feeling: first comes faith, and after comes sense and feeling. And the ground of our religion stands in this, to believe things neither seen not felt to hope above all hope, and without hope: in extremity of affliction to believe that God loveth us, when he seemeth to be our enemy, and to persevere in the same to the end•
The fourth fruit of his repentance is, that he praieth for mercy at Christs hands, Lord (saith he) remember me when thou commest into thy kingdom: in which praier we may see what is the propertie of faith. This theife at this instant heard nothing of Christ but the scornings and mockings of the people, and he saw nothing but a base •state full of ignominie and shame, and the cursed death of the crosse, yet neuerthelesse hee nowe beleeues in Christ, and therefore intreats for saluation at his hand. Hence we learne, that it is one thing to beleeue in Christ, and another to haue feeling and experience: and that euen then when we haue no sense or experience we must beleeue: for faith is the subsisting of things which are not seene: 1and Abraham aboue hope did beleeue vnder hope: and Iob saith, though thou kill me, yet will I beleeue in thee. In Philosophy a man beginnes by experience, after which comes knoweledge and beleefe; as whē a man hath put his hand to the fire, & feeles it to be hot, he comes to knowe thereby that fire burnes: but in Diuinitie wee must beleeue though we haue no feeling: first comes faith, and after comes sense and feeling. And the ground of our religion standes in this, to beleeue things neither seene not felt to hope aboue all hope, and without hope: in extremitie of affliction to beleeue that God loueth vs, when he seemeth to be our enemie, and to perseuere in the same to the end