A09339:4457
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.
Lastly, we think that if any having the gift of continency, do make a vow to live single, and yet afterward marry (the said gift remaining) they have sinned. Yet not because they are married but because their vow is broken. And thus said Augustine of widows that married after their vow. lib. de bono viduit. cap. 9.
Lastly, we thinke that if any hauing the gift of continencie, doe make a vow to liue single, and yet afterward marrie (the said gift remaining) they haue sinned. Yet not because they are married but because their vow is broken. And thus said Augustine of widowes that married after their vow. lib. de bono viduit. cap. 9.
The second is the vow of poverty and monastical life, in which men bestow all they have on the poor: and give themselves wholly and only to prayer and fasting. This vow is against the will of God. Act. 20.35. It is a more blessed thing to give then to receive. Prou. 28.7. Give me neither riches nor poverty. Deut. 28.22. Poverty is numbered among the curses of the law: none whereof are to be vowed. And it is the rule of the holy Ghost, 2. Thess. 3. 10. He that will not labour, namely in some special and warrantable calling, must not eat. And v. 12. I exhort that they work with quietness and eat their own bread. Now when as men live apart from others, giving themselves only to prayer and fasting, they live in no calling. And it is against the general vow made in baptism, because it freeth men from sundry duties of the moral law, and changeth the proper end of mans life. For every man must have two callings. The first is a general calling of a Christian, by virtue of which he performeth worship unto God, and duties of love to men. The second is a particular calling, wherein according to his gift he must do service to men in some function, pertaining either to the Church or commonwealth whereof he is a member. And the first of these twain must be performed in the second: and the second in and with the first. The end of mans life is, not only to serve God by the duties of the first table, but by serving of man in the duties of the second table to serve God. And therefore the love of our neighbour is called the fulfilling of the whole law,