A09339:5122
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 Exposition.
Lust or desire is twofold, natural and supernatural. Natural is that, whose beginning and object is in nature, that is, which ariseth of the natural will of man; and affecteth such things as are thought to be good according to the light of nature. And this kind of desire hath his degrees, yet so as they are all limited within the compass of nature. Some desire riches, honours, pleasures, some learning and knowledge: because it is the light and perfection of the mind: some go further and seek after the virtues of justice, temperance, liberality, &c. and thus many heathen men have excelled. Some again desire true happiness, as Balaam did, who wished to die the death of the righteous: because it is the property of nature to seek the preservation of it self. But here nature stays it self: for where the mind reveals not, the will affects not. Supernatural desires are such as both for their beginning and object, are above nature, for their beginning is from the holy Ghost, and the object or matter about which they are conversant, are things divine and spiritual, which concern the kingdom of heaven: and of this kind are the desires of which I speak in this place. Again, that we may not be deceived in our desires, but may the better discern them from flittering & fleeting motions, I add three restraints. First of all, the desire of reconciliation, the desire to believe, or the desire to repent, &c. must be constant and have continuance, otherwise it may justly be suspected. Secondly, it must be earnest and serious, though not always, yet at sometimes, that we may be able to say with David, My soul desireth after thee, O Lord, as the thirsty land. And, as the heart brayeth after the rivers of water, so panteth my soul after thee, O God: my soul thirsteth for God, even the living god. Thirdly, it must be in a touched heart: for when a man is touched in conscience, the heart is cast down, and (as much as it can) it withdraws it self from God. For this cause, if then there be any spiritual motions whereby the heart is lift up unto God, they are without doubt from the spirit of God. Thus then I avouch, that the desire of reconciliation with God in Christ, is reconciliation it self: the desire to believe, is faith indeed, and the desire to repent, repentance it self. But mark how: