A09339:4521
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.
Our consent.
Our consent may be set down in three conclusions. I. We do not condemn fasting, but maintain three sorts thereof: to wit, a moral, civill, and a religious fast. The first being moral, is a practise of sobriety or temperance, when as in the use of meats and drinks, the appetite is restrained, that it do not exceed moderation. And this must be used of all Christians in the whole course of their lives. The second being civill, is when upon some particular and politic considerations, men abstain from certain meats: as in this our common-wealth the Law enjoins us to abstain from flesh meat at certain seasons of the year, for these special ends; to preserve the breed of cattle, and to maintain the calling of the fisherman. The third, namely a religious fast, is when the duties of religion, as the exercise of prayer and humiliation are practised in fasting. And I do now specially entreat of this kind.
Our consent may be set downe in three conclusions. I. We doe not condemne fasting, but maintaine three sorts thereof: to wit, a morall, ciuill, and a religious fast. The first being morall, is a practise of sobrietie or temperance, when as in the vse of meates and drinkes, the appetite is restrained, that it doe not exceede moderation. And this must be vsed of all Christians in the whole course of their liues. The second beeing ciuill, is when vpon some particular and politicke considerations, men abstaine from certaine meates: as in this our common-wealth the Law inioynes vs to abstaine from flesh meate at certaine seasons of the yeare, for these speciall endes; to preserue the breed of cattell, and to maintaine the calling of the fisherman. The third, namely a religious fast, is when the duties of religion, as the exercise of praier and humiliation are practised in fasting. And I doe now specially intreat of this kind.
Conclus. II. We join with them in the allowance of the principal and right ends of a religious fast, and they are three. The first is, that thereby the mind may become attentive in meditation of the duties of godliness to be performed The second is, that the rebellion of the flesh may be subdued: for the flesh pampered becomes an instrument of licentiousness. The third, and (as I take it) the chief end of a religious fast is, to profess our guiltiness, and to testify our humiliation before God for our sins: and for this end in the fast of Nineveh, the very beast was made to abstain.