A09339:646
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 Resolution.
Covet] The cogitation or motion of the heart, is of three sorts. The first is, some glancing or sudden thought, suggested to the mind by Satan, which suddenly vanisheth away, and is not received of the mind. This is no sin. For it was in Christ, when he was tempted by the devil. Matth. 4. v. 1. The second is, a more permanent thought or motion, the which, as it were, tickleth & inveigleth the mind with some inward joy. The third is, a cogitation drawing from the will and affection, full assent to sin. We are to understand this commandment of the second sort of motions only, not of the first, or of the last, to which the five former commandments do belong.
Couet] The cogitation or motion of the heart, is of three sorts. The first is, some glancing or suddaine thought, suggested to the minde by Satan, which suddenly vanisheth away, and is not receiued of the minde. This is no sinne. For it was in Christ, when he was tempted by the deuill. Matth. 4. v. 1. The second is, a more permanent thought or motion, the which, as it were, tickleth & inueigleth the mind with some inward ioy. The third is, a cogitation drawing from the will and affection, full assent to sinne. We are to vnderstand this commandement of the second sort of motions onely, not of the first, or of the last, to which the fiue former commandements doe belong.
Now then to covet, is to think inwardly, and also to desire any thing, whereby our neighbour may be hindered, albeit, there ensue no assent of the will, to commit that evil. For the very Philosophers condemn covetousness of the very heart, and Civilians disallow a purpose only to do evil, if it be conjoined with a manifest deliberation. And as for the concupiscence in this place forbidden we may well think it is more close and secret, because S. Paul a doctor of the law was altogether ignorant of it.