A09339:1957
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 first fruit is love, which respects both God and man. Love unto God is an inward and spiritual motion in the heart, whereby God is loved absolutely for himself. This love shows it self in two things: I. when a mans heart is set and disposed to seek the honour and glory of God in all things. II. when a man by all means strives, and endeavours himself to please God in every thing, counting it a most miserable estate to live in the displeasure of God: and the heart that is thus affected, can have no greater torment then to fall into sin, whereby God is offended and his displeasure provoked. By these two signs a man may know whether he love God or no, and by them also must he testify his love. Now our love to man, is a fruit of this love of God: for God is to be loved for himself: man is loved for God. This love must not be in show only, but in deed and action.1 S. John biddeth us not to love in word and tongue only, but in deed and truth. Brotherly love doth not always lie hid, but when an occasion is offered, it doth break forth into action; it is like fire, which though for a time it be smothered, yet at length it breaks forth into a flame. And so much love a man showeth to his neighbour, as he hath; and where none is showed, none is.
The first fruit is loue, which respects both God and man. Loue vnto God is an inward and spirituall motion in the heart, whereby God is loued absolutely for himselfe. This loue shewes it selfe in two things: I. when a mans heart is set and disposed to seeke the honour and glorie of God in all things. II. when a man by all meanes striues, and endeauours himselfe to please God in euery thing, counting it a most miserable estate to liue in the displeasure of God: and the heart that is thus affected, can haue no greater torment then to fall into sinne, whereby God is offended and his displeasure prouoked. By these two signes a man may know whether he loue God or no, and by them also must he testifie his loue. Now our loue to man, is a fruit of this loue of God: for God is to be loued for himselfe: man is loued for God. This loue must not be in shew onely, but in deede and action.1 S. Iohn biddeth vs not to loue in word and tongue onely, but in deede and truth. Brotherly loue doth not alwaies lie hid, but when an occasion is offered, it doth breake forth into action; it is like fire, which though for a time it be smothered, yet at length it breakes forth into a flame. And so much loue a man sheweth to his neighbour, as he hath; and where none is shewed, none is.