A09339:3920
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
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.
Thirdly, the right knowledge of our selves ariseth of the knowledge of Christ crucified, in whom and by whom we come to know five special things of our selves. The first, how grievous our sins are, and therefore how miserable we are in regard of them. If we consider our offences in themselves, & as they are in us, we may soon be deceived, because the conscience being corrupted often erreth in giving testimony, and by that means maketh sin to appear less then it is indeed. But if sin be considered in the death & passion of Christ, whereof it was the cause, and the vileness thereof measured by the unspeakable torments endured by the son of God: and if the greatness of the offence of man be esteemed by the endless satisfaction made to the justice of God, the least sin that is will appear to be a sin indeed, and that most grievous and ugly. Therefore Christ crucified must be used of us as a mirror or looking glass, in which we may fully take a view of our wretchedness and misery, and what we are by nature. For such as the passion of Christ was in the eyes of men, such is our passion or condition in the eyes of God: and that which wicked men did to Christ, the same doeth sin and Satan to our very souls.
Thirdly, the right knowledge of our selues ariseth of the knowledge of Christ crucified, in whom and by whome we come to know fiue speciall things of our selues. The first, how grieuous our sinnes are, and therefore howe miserable we are in regard of them. If we consider our offences in themselues, & as they are in vs, we may soone be deceiued, because the conscience being corrupted often erreth in giuing testimonie, and by that meanes maketh sinne to appeare lesse then it is indeede. But if sinne be considered in the death & passion of Christ, whereof it was the cause, and the vilenes thereof measured by the vnspeakable torments endured by the sonne of God: and if the greatnesse of the offence of man be esteemed by the endlesse satisfaction made to the iustice of God, the least sinne that is will appeare to bee a sinne indeed, and that most grieuous and ougly. Therefore Christ crucified must bee vsed of vs as a myrrour or looking glasse, in which we may fully take a view of our wretchednes and miserie, and what we are by nature. For such as the passion of Christ was in the eies of men, such is our passion or condition in the eies of God: and that which wicked men did to Christ, the same doeth sinne and Satan to our very soules.