A09339:1960
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 the spirit, is long suffering: and it standeth in two points: I. when a man deferreth his anger and is hardly brought to it: II. being angry doth yet moderate the same, and stay the hotness of that affection. For the first, to bridle anger, it is a special work of the holy Ghost, & the means to attain unto it are these: I. not to take notice of the injuries & wrongs done unto us, if they be not of great moment; but to let them pass, as not knowing them. Solomon saith,1 It is a mans discretion to defer his anger. Now how is that done? it is added in the next words, It is the glory of a man to pass by infirmity: that is, when a man shall overshoot himself, either in word or in deed, to let it pass either wholly, or till a time convenient, as though we knew not of it. ⟨p. 447⟩The second way to defer and bridle anger is, when a man hath injured us either in word or deed, to think with our selves that we have injured other in the same manner: and for this cause Solomon saith,2 Give not thine heart to all the words that men speak, least thou hear thy servant cursing thee: for oftentimes thine heart also knoweth that thou hast cursed others. A man must not listen to every mans words at all times: but he is to think that he hath spoken or done the same to other men, and that now the Lord meeteth with him by the like, as it is said, With what measure ye mete, it shall be measured to you again. 3This is a thing which few consider. Evil men desire good report and would have all men speak well of them, whereas they can speak well of none: but indeed they must begin to speak well of others before others shall speak well of them. Thirdly, a man must consider how God dealeth with him. For so often as he sinneth he provoketh God to cast him away and to confound him eternally; yet the Lord is merciful and long suffering. Even so when men do offend and injury us, we must do as God doth: not be angry but fight against our affections, endeavouring to become patient and long suffering as God is with us. The second property of long suffering, is to keep the affection of anger in moderation and compass. It is not always a sin to be angry, and therefore it is said of Christ (in whom was no blemish of sin) that he was angry: