A09339:4209
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.
The second impediment, is unstayed and unmortified affections: which, if they have their swing, as wild horses overturn the chariot with men and all, so they overturn and overcarry the judgement and conscience of man: and therefore when they bear rule, good conscience takes no place. Now to prevent the danger th•• comes hereby, this course must be followed. When we would have a sword or a knife not to hurt our selves or others, we turn the edge of it. And so, that we may prevent our affections from hurting and annoying the conscience, we must turn the course of them, by directing them from our neighbours to our selves and our own sins, or by inclining them to God and Christ. For example: choler and anger directs it self upon every occasion against our neighbour, and thereby greatly indamageth the conscience. Now, the course of it is turned, when we begin to be displeased and to be angry with our selves for our own sins. Our love set upon the world is hurtful to the conscience, but when we once begin to set our love on God in Christ, and to love the blood of Christ above all the world, then contrariwise it is a furtherance of good conscience.
The second impediment, is vnstaied and vnmortified affections: which, if they haue their swing, as wild horses ouertu•ne the chariot with men and all, so they ouerturne and ouercarrie the iudgement and conscience of man: and therefore when they beare rule, good conscience takes no place. Now to preuent the daunger th•• comes hereby, this course must be followed. When we would haue a sword or a knife not to hurt our selues or others, we turne the edge of it. And so, that we may preuent our affections from hurting and annoying the conscience, we must turne the course of them, by directing them from our neighbours to our selues and our owne sinnes, or by inclining them to God and Christ. For example: choller and anger directs it selfe vpon euery occasion against our neighbour, and thereby greatly indamageth the conscience. Now, the course of it is turned, when we begin to be displeased and to be angrie with our selues for our owne sinnes. Our loue set vpon the worlde is hurtfull to the conscience, but when we once begin to set our loue on God in Christ, and to loue the blood of Christ aboue all the world, then contrariwise it is a furtherance of good conscience.