A09339:1802
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 appearance was on this manner.1 As two of Christs disciples were going from Jerusalem to Emmaus about threescore furlongs, and talked together of all the things that were done, Jesus drew near and talked with them, but their eyes were holden that they could not know him: and as they went he communed with them; and proved out of the Scripture his resurrection, expounding unto them all things that were written of him: then they made him stay with them, and their eyes were opened, and they knew him by breaking of bread; but he was taken out of their sight. In this notable appearance we may observe these four points. The first, that Christ held their eyes that they could not know him: they saw a man indeed, but who he was, they could not tell. By this it is more than manifest, that the use of our outward senses, as seeing, feeling, smelling, &c. is supplied unto us continually by the power of Christ; and therefore even in these things we must acknowledge the continual goodness of God. Now if one man can not so much as discern another but by the blessing of Christ, then shall we never be able to discern the way of life from the way of death without him: and therefore we must pray unto God that he would give us his holy spirit to enlighten the eyes of our understanding, whereby we may be able to see and know the way that leadeth unto life, and also to walk in the same.
The third appearance was on this maner.1 As two of Christs disciples were going from Ierusalem to Emmaus about threescore furlongs, and talked togither of all the things that were done, Iesus drew neare and talked with them, but their eyes were holden that they could not know him: and as they went he communed with them; and prooued out of the Scripture his resurrection, expounding vnto them all things that were written of him: then they made him stay with them, and their eyes were opened, and they knew him by breaking of bread; but he was taken out of their sight. In this notable appearance we may obserue these foure points. The first, that Christ held their eyes that they could not know him: they saw a man indeed, but who he was, they could not tel. By this it is more thē manifest, that the vse of our outward senses, as seeing, feeling, smelling, &c. is supplied vnto vs continually by the power of Christ; and therefore euen in these things we must acknowledge the continuall goodnesse of God. Now if one man can not so much as discerne another but by the blessing of Christ, then shall we neuer be able to discerne the way of life from the way of death without him: and therefore we must pray vnto God that he would giue vs his holy spirit to inlighten the eyes of our vnderstanding, whereby we may be able to see and know the way that leadeth vnto life, and also to walke in the same.