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.

The affirmatiue part.

Thou shalt preserue the life of thy neighbour. Hitherto may we referre these duties:

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  I. Such as appertaine to the person of our neighbour, and concerne, first his welfare both of bodie and minde; as, to reioyce with them that reioyce. Rom. 12.15. Mark. 10.20. Then he answered and said vnto him, All these things I haue obserued from my youth. And Iesus beheld him, and loued him. Secondly, his miseries, to be grieued with him for them. Rom. 12.15. Mourne with those that mourne. Esa. 24.16. And I said, My leannesse, my leannesse, woe is me, the transgres∣sours haue offended, yea the transgressours haue grieuously offended. Psal. 119. vers. 136. Mine eies gus•• out with water, because men obserue not thy law. Againe, we must helpe him as much as in vs lieth. Iob 29.15. I was as an eye to the blind, and

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  a foote to the lame. 2. Cor. 8. 2. To their power, yea beyond their power, they were willing. And that we doe, we must doe speedily. Prov. 3.28. Say not to thy neigh∣bour, Goe and come againe to morrow, and I will giue thee, if thou now haue it. Levit. 19.17. Thou shalt plainly rebuke thy neighbour, and not suffer him to sinne.

  Thirdly, concerning such iniuries, as he offereth vnto thee: I. Thou shalt not be angrie against him, vpon a small occasion. Nomb. 12. 3. Moses was a meeke man aboue all that liued vpon the earth. Prov. 9.11. The discretion of a man deferreth his anger, and his glorie is to passe by an offence. II. Thou must be slow to wrath, and neuer angrie, but for a most iust cause. Mark. 3.5. Then he looked round about on them angerly, mourning also for the hardnesse of their hearts. Prov. 14.29. He that is slow to wrath, is of great wisdome: but he that is of an hastie minde exalteth follie. III. Thine anger must be but for a while. Eph. 4. 26. Be an∣grie and sinne not, let not the sunne goe downe vpon thy wrath. IV. Forgiue free∣ly an iniurie, and reuenge it not. Eph. 4. 32. Be ye courteous one to another, and tender hearted, forgiuing one another, euen as God for Christs sake forgaue you.

  Fourthly, his wants and infirmities: 1. Auoid occasions whereby they may be stirred and laid open. Gen. 13.8. Then said Abraham to Lot, Let there be no strife I pray thee, betweene thee and me, neither betweene thy heardsmen and mine: for we are brethren. 9. Is not the whole land before thee? depart, I pray thee, from me: If thou wilt take the left hand, I will take the rights or if thou goe to the right hand, I will take the left. Gen. 27.44. And tarie with him a while vntill thy brothers fierce∣nesse be asswaged, 45. And till thy brothers wrath turne away from thee, and he for∣get the things which thou hast done to him. 2. Depart somtimes from thine owne right. Mat. 17.25,26. What thinkest thou Simon? of whō doe the kings of the earth take tribute, or poll money? of their children, or of strangers? Peter said vnto him, Of strangers. Then said Iesus vnto him, Then are the children free. 27. Neuertheles, lest we should offend thē, go to the sea, and cast in an angle, & take the first fish that com∣meth vp, and when thou hast opened his mouth, thou shalt finde a piece of twentie pence: that take and giue it vnto them for me and thee. 3. To appease anger kind∣led: which is done, I. by ouercomming euill with goodnes. Rom. 12.21. Be not ouercome of euill, but ouercome euill with goodnes. II. By following after peace. 1. Pet. 3.11. Decline from euill, and doe good, seeke peace, and follow after it. III. By courteous answers. Prou. 15. 1. A soft answer putteth away wrath: but grieuous words stir vp anger. 1. Sam. 1.14. Eli said vnto her, How long wilt thou be drunken? put away thy drunkennes from thee. 15. Then Hannah answered, and saide, Nay my Lord, but I am a woman troubled in spirit: I haue drunke neither wine nor strong drinke, but haue poured out my soule, before the Lord. Philem. v. 15. It may be that he therefore departed for a season, that thou shouldest receiue him for euer. IV. By ouerpassing some wants and infirmities in mens words and deedes. Prou. 19.11. It is a mans honour to passe by infirmities. V. By couering thē with silence. 1. Pet. 4.8. Aboue all things haue feruent loue amongst you, for loue coue∣reth a multitude of sinnes. Prou. 17.9. He that couereth transgression, seeketh loue: but he that repeateth a matter, separateth the Prince. VI. By taking euery thing (if it be possible) in the best part. 1. Cor. 13. 5. Loue thinketh none euill.

  This sheweth the lawfulnes of truces, couenants, & other agreements con∣cerning peace, being made to auoid iniuries, maintaine ancient bounds, pro∣cure

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  securitie in traffique, possessions, and iournies, set pensions, commons for cattell, liberties of hunting, fishing, or fouling, and getting fewell, or other ne∣cessaries for publike commodities, if there be no vnlawfull conditions annex∣ed vnto the same. And we may make this couenant not onely with Christians, but for the maintenance of peace, with infidels also. For that which is godly to be performed, is no lesse godly to be promised. But it is a note of true godli∣nes, to be as much as may be, at peace with all men. Therfore to promise peace by couenant, is very godly. We may see the experience of this in the liues of holy men. Gen. 21.22. At that same time Abimelech and Pichol his chiefe cap∣taine, spake vnto Abraham, saying, God is with thee in all that thou doest. 23. Now therefore sweare vnto me here by God, that thou wilt not hurt me, nor my children, nor my childrens children, &c. 24. Then Abraham said, I will sweare. 27. Then A∣braham tooke sheepe and beeues, and gaue them vnto Abimelech: and they two made a couenant. Gen. 31.44. Now therefore come and let vs make a couenant, I and thou, which may be a witnes betweene me and thee. 45. Then Laban said to Iaakob, Behold this heape, and behold the pillar, which I haue set vp betweene me and thee. 53. The God of Abraham, and the gods of Nahor, and the god of 〈◊〉〈◊〉 father be iudge betweene vs: But Iaakob sware by the feare of his father Izhak.

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  II. Concerning his bodie, we are to regard it aliue and dead. Being aliue, we ought if neede be: I. To minister vnto it foode and raiment. Math. 25.41, 42. Depart from me ye cursed into euerlasting fire, which is prepared for the diuell and his angels. For I was an hungred, and ye gaue me no meate, I thirsted, and ye gaue me no drink, &c. 45. In as much as ye did it not to one of the least of these, ye did it not to me. II. To lend our helping hand, when our neighbours bodie is in any daunger. 1. Ioh. 3.16. Hereby we perceiued loue, that he laide downe his life for vs, therefore also ought we to lay downe our liues for the brethren.

  When a man is dead, we ought to commit the dead corpes to the graue, as may appeare by these arguments: I. The instinct of Nature it selfe. II. The examples of the Patriarks, and other holy personages. Abraham buried Sarah. Gen. 23.19. Iaakob is buried by his sonnes. Gen. 50.12. Steuen by religious and de∣uout men. Act. 8.2. III. The Lords owne approbation of buriall, in that he numbreth it amongst his benefits. For the want thereof is a curse. Ier. 22.19. He (vz. Iehoiakim) shall be buried as an asse is buried, euen drawne and cast forth without the gates of Ierusalem. Therefore rather then Moses should be vnbu∣ried, the Lord himselfe did burie him. Deut. 34.5,6. Moses the seruant of the Lord died in the land of Moab, according to the word of the Lord. And he buried him in a valley, in the land of Moab, ouer against Beth-peor, but no man knoweth of his sepulchre vnto this day. IV. There is no dead carkase so lothsome as man is, the which both argueth the necessitie of buriall, and how vgly we are in the sight of God, by reason of sinne. V. The bodie must rise againe out of the earth, that it may be made a perpetuall mansion house for the soule to dwell in. VI. The bodies of the faithfull are the temples of the holy Ghost, & there∣fore must rise againe to glorie. VII. Buriall is a testimonie of the loue and reuerence we beare to the deceased.

  A funeral ought to be solemnized after an honest and ciuil manner: name∣ly, agreeable to the nature, and credit as well of those which remaine aliue, as

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  them which are dead. Concerning the liuing, they must see that I. their mour∣ning be moderate, and such, as may well expresse their affection and loue to the partie departed. Ioh. 11.34. He said, Where haue ye laid him? they answered, Lord, come and see. ••5. Then Iesus wept. And (vers. 36.) the Iewes said, Behold how he loued him. II. They must auoid superstition, and not surmise that funerall ceremonies are auaileable to the dead. Such are the rites of the Church of Rome; as to be buried in a Church, especially vnder the altar, and in a Friars coole. III. They ought to take heede of superfluous pompe and solemni∣ties. For of all ostentations of pride, that is most foolish, to be boasting of a loathsome and a deformed corps. Esai 22. 15, 16. Thus saith the Lord God of hostes, Goe, get thee to that treasurer, to Shebnah the steward of the house, and say, What hast thou to doe here? and whome hast thou here? that thou shouldest here hew thee out a sepulchre, as he that heweth out his sepulchre in an high place, or that gra∣ueth an habitation for himselfe in a rocke.

  To this commandement belongeth these duties: I. Before the vintage or haruest, w••••ught to permit any man, for the repressing of hunger, to gather grapes, or ••••ucke off the eares of corne in the field. Deut. 23.24,25. When thou commest into thy neighbours vineyard, then thou maist eate grapes at thy pleasure, as much as thou wilt: but thou shalt put none in thy vessel. When thou commest into thy neighbours corne, thou maist plucke the eares with thine hand; but thou shalt not mooue a sickle to thy neighbours corne. Math. 12. 1. Iesus went on the Sabbath day through the corne, and his Disciples were an hungred, and began to plucke the eares of the corne, and to eate, &c. II. In the vintage, and time of haruest, we ought neither to leaue the trees naked of grapes, nor rake vp after the reaping, eares of corne: but to leaue the after gatherings for the poore. Leu. 23.22. When you reape the haruest of your land, thou shalt not rid cleane the corners of thy field when thou reapest: neither shalt thou make any after gathering of thy haruest: but shalt leaue them vnto the poore, and to the stranger: I am the Lord your God. Ruth 2.8. Goe to none other field to gather, neither goe from hence, but abide here by my mai∣dens. 7. So shee gleaned in the field vntill euening.

• III. Concerning the soule of our neighbour: I. We must seeke all meanes to winne him to the profession of Christian religion. 1. Cor. 10. 33. I please all men in all things, not seeking mine owne profit, but the profit of many, that they might be saued. Hebr. 10.24. Let vs consider one another, to prouoke vnto loue and to good workes. II. We must liue amongst men without offence. 1. Cor. 10.32. Giue no offence neither to the Iewes, nor to the Grecians, nor to the church of God. 1. Cor. 8.13. If meate offend my brother, I will eate no flesh while the world standeth, that I may not offend my brother. III. The light of our good life, must be as a lan∣terne to direct the waies of our neighbours. Act. 24.14. This I cōfesse vnto thee, that after the way (which they call heresie) so worship I the God of my fathers, be∣leeuing all things which are written in the Law and the Prophets, 15. And haue hope towards God, that the resurrection of the dead, which they themselues looke for also, shall be both of iust and vniust. 16. And herein I endeauour my selfe to haue alway a cleere conscience toward God, and toward men. IV. If our neighbour offend, we are to admonish him. 1. Thess. 5.14. We desire you, brethren•• admonish them that are vnruly: comfort the feeble minded: beare with the weake: be patient to∣wards

• all men. V. If our neighbour runne the waies of Gods commaunde∣ment (as Dauid speaketh) we ought to encourage him in the same.
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  VI. Wee may referre such things vnto this commandement, as appertaine to the peculiar preseruation of euery seuerall mans life: 1. Recreation, which is an exercise ioyned with the feare of God, conuersant in things indifferent, for the preseruation of bodily strength, and confirmation of the minde in ho∣lines. Eccles. 2.2. I said of laughter, thou art madde, and of ioy, what is this that thou doest? Esay. 5.12. The harpe, violl, timbrell, & pipe, and wine, are in their feasts, but they regard not the worke of the Lord, neither consider the works of his handes. 1. Cor. 10.7. Neither bee ye idolaters, as were some of them, as it is written: The people sate down to eate and drinke, & rose vp to play. Luk. 6.25. Wo be to you that laugh: for ye shall waile and weepe. Deut. 12.7. There ye shall eate before the Lord your God, and ye shall reioice in all that you put your handes vnto, both ye and your house∣holds, because the Lord thy God hath blessed thee. To this end hath the worde of God permitted shooting. 2. Sam. 1.18. He bade them teach the children of Iudah to shoot, as it is written in the booke of Iashur. And musicall consort. Nehem. 7. 67. Besides their seruants and maides which were seuen thousaud, three hundreth, and seauen and thirtie: they had two hundreth and fiue and fortie singing men, and singing women. And putting forth of riddles. Iudg. 14. 12. Sampson said vnto thē, I will now put forth a riddle vnto you, and if you can declare it me within seuen daies of the feast, and finde it out, I will giue you thirtie sheetes, and thirtie change of gar∣ments. 13. And they answered him, Put forth thy riddle that we may heare it. 14. And he saide vnto them, Out of the eater came meate, and out of the strong came sweetnesse: and they could not in t••ree daies expound the riddle. And hunting of wild beasts. Cant. 2.15. Take vs the foxes, the little foxes which destroy the vines: for our vines haue small grapes. Lastly, the searching out or the contemplation of the works of God. 1. King. 4.33. And he spake of trees from the cedar tree that is in Lebanon, euē vnto the hyssop that springeth out of the wal: he spak•• also of beasts, and of foules, & of creeping things, and of fishes. 2. Phisicke, the vse whereof is ho∣ly, if before the receit of it, a man craue remission of his sinnes, and repose his confidence only vpon god, not vpon the means. Math. 9.2. And lo, they brought vnto him a man sicke of the palsie, lying on a bed. And Iesus seeing their faith, said to the sicke of the palsie, Sonne, be of good comfort, thy sinnes are forgiuen thee. 6. The•• he said to the sicke of the palsie, Arise, take vp thy bed and walke to thine house. Ioh. 5.5. A certaine man was there, which had beene diseased eight and thirtie yeares. 8. Iesus said vnto him. Take vp thy bed & walke. 14. After that Iesus found him in the temple, and said vnto him, Beholde, thou art made whole: sinne no more, least a worse thing come vnto thee. 2. Chro. 16.12. And Asa in the nine & thirtieth yeare of his raigne was diseased in his fecte, and his disease was extreame: yet he sought not to the Lord in his disease, but to the Phisitiās. 3. Auoiding of an iniury, offered by some priuate person: this, if it be against an vnruly and vnstaied aduersarie, and the defense be faultlesse, is very lawfull, and is so farre from a priuate reuenge, that it is to be accounted a iust defence. The defence is then faultlesse, when a man doth so assault his aduersarie, as that he neither purposeth his owne reuenge, or his enemies hurt, but onely his alone safetie from that imminent danger.

  A doubt. Whether may a man flie in the plague time? Answer. Such as

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  bee hindered by their calling, may not; as, Magistrates, and Pastoures, hauing charge of soules: yet free men not bound by calling, may. Reasons. I. A man may prouide for his owne safetie, if it be not to the hinderance of another. II. A man may flie warres, famine, floudes, fire, and other such daungers: there∣fore the plague. III. There is lesse daunger of sicknesse, the more the multi∣tude of peeple is diminished. Obiection. I. To flie, is a token of distrust. Answer. This diffidence is no fault of the fact, but of the person. II. It is offensiue. An∣swer. The offence is giuen, not taken. III. To flie, is to forsake our neighbour against the rule of charitie. Answer. It is not, if kinsfolke and Magistrates bee present. IV. Men are to visit the sicke by Gods appointment. Answer. Lepers were excepted among the Iewes: and so likewise they in these daies which are infected with a disease; answerable to the leprosie, namely, if it be dangerously contagious.