A09339:4540
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.
and therefore the performance of all vows ⟨p. 983⟩whatsoever, & all like duties, comes short of the intention or scope of the law.
and therfore the performance of all vowes ⟨p. 983⟩whatsoeuer, & all like duties, comes short of the intention or scope of the law.
II Reason. The compass of the law is large, & comprehendeth in it more then the mind of man can at the first conceive: for every commandment hath two parts, the negative and the affirmative. In the negative is forbidden not only the capital sin named, as murder, theft, adultery, &c. but all sins of the same kind, with all occasions and provocations thereto. And in the affirmative is commanded not only the contrary virtues, as the love of God, and the love of our neighbours honour, life, chastity, goods, good name, but the use of all helps and means, whereby the said virtues may be preserved, furthered, and practised. Thus hath our Saviour Christ himself expounded the law, Math. 5.6. upon this plain ground I conclude, that all duties pertaining to life and manners, come within the list of some moral commandment. And that the Papists making their works of supererogation means to further the love of God and man, must needs bring them under the compass of the law. Under which, if they be, they cannot possibly go beyond the same.
II Reason. The compasse of the law is large, & comprehendeth in it more then the minde of man can at the first conceiue: for euery commandement hath two parts, the negatiue and the affirmatiue. In the negatiue is forbidden not onely the capitall sinne named, as murther, theft, adulterie, &c. but all sinns of the same kinde, with all occasions and prouocations thereto. And in the affirmatiue is commanded not onely the contrarie vertues, as the loue of God, and the loue of our neigbours honour, life, chastitie, goods, good name, but the vse of all helpes and meanes, whereby the saide vertues may bee preserued, furthered, and practised. Thus hath our Sauiour Christ himselfe expounded the lawe,