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.

Our reasons to the contrarie.

Reason I. The first reason may be taken from the nature of faith, on this manner. True faith is both an vnfallible assurance and a particular assurance of the remission of sinnes and of life euerlasting. And therefore by this faith, a man may be certenly and particularly assured of the remission of sinnes and life euerlasting. That this reason may bee of sorce, two things must be proo∣ued: first that true faith is a certaine assurance of Gods mercie to that partie in whome it is. Secondly that faith is a particular assurance thereof. For the first, that faith is a certaine assurance, Christ saith to Peter, Mat. 14.31. O thou of li∣tle faith, wherefore didst thou doubt. Where he maketh an opposition betweene faith and doubting: whereby giuing vs directly to vnderstand, that, to be cer∣ten,

and to giue assurance, is of the nature of faith. Rom. 4.20.22. Paul saith of Abraham, that he did not doubt of the promise of God through vnbeleefe: but vvas strengthened in faith, and gaue glory to God, being fully assured, that he which had promised was able to doe it: where I obserue first, that doubting is made a fruit of vnbeleefe: and therefore vnfallible certentie and assurance, being con∣trarie to doubting must needes proceede from true faith: considering that cō∣trarie effects come of contrarie causes: and contrarie causes produce contrary effects. Secōdly, I note that the strength of Abrahams faith, did stand in fulnes of assurance: for the text saith, he was strengthened in the faith, being fully assu∣red: and againe, Heb. 11.1. true sauing faith is said to be the ground and sub∣sistance of things hoped for: & the euidence or demonstration of things that are not seene: but faith can be no ground or euidence of things, vnlesse it bee for nature certenty it selfe; and thus the first point is manifest. The second, that sauing faith is a particular assurance, is prooued by this, that the propertie of faith is to apprehend and apply the promise, and the thing promised, Christ with his benefits. Ioh. 1.12. As many, saieth S. Iohn, as receiued him, to them hee gaue power to be the sonnes of god, namely to them that beleeue in his name. In these words to beleeue in Christ, and to receiue Christ, are put for one and the same thing. Nowe to receiue Christ, is to apprehend and apply him with all his be∣nefits vnto our selues, as he is offered in the promises of the gospell. For in the sixt chapter following, first of all he sets forth himselfe not onely as a Redee∣mer generally, but also as the bread of life and the water of life: secondly, he sets forth his best hearers as eaters of his bodie and drinkers of his blood; and thirdly he intends to prooue this conclusion, that to eate his bodie and to drinke his blood, and to beleeue in him, are all one. Now then if Christ be as foode, and if to eate and drinke the bodie and blood of Christ be to beleeue in him, then must there be a proportion betweene eating and beleeuing. Looke then as there can be no eating without taking or receiuing of meate, so no be∣leeuing in Christ without a spirituall receiuing & apprehending of him. And as the bodie hath his hand, mouth, and stomacke whereby it taketh, receiueth, and digesteth meat for the nourishment of euery part: so likewise in the soule there is a faith, which is both hand, mouth, and stomacke to apprehend, re∣ceiue, & apply Christ & all his merits for the nourishment of the soule. And Paul saith yet more plainly,* 1.1 that through faith we receiue the promise of the spirit.

Now as the propertie of apprehending & applying of Christ belōgeth to faith, so it agreeth not to hope, loue, confidence, or any other gift or grace of God. But first by faith we must apprehend Christ, & apply him to our selues before we can haue any hope or confidence in him. And this applying seems not to be done by any affection of the will, but by a supernaturall act of the mind, which is to acknowledge, set downe, and beleeue that remission of sins, and life euerlasting by the merit of Christ, belong to vs particularly. To this which I haue said agreeth Augustine. Tract. 25. on Ioh. Why preparest thou teeth and belly: beleeue and thou hast eaten: and Tract. 50. How shall I reach my hand into heauen, that I may hold him sitting there? Send vp thy faith, and thou lai∣est hold on him. And Bernard saith, homil. in Cant. 76. Where hee is thou canst not come nowe—: yet goe to followe him and seeke him—; beleeue and thou hast

found him: for to beleeue is to finde. Chrysost. on Mark. Homil. 10. Let vs be∣leeue and wee see Iesus present before vs. Ambr. on Luk. lib. 6. c. 8. By faith Christ is touched, by faith Christ is seene. Tertul. de resur. car. Hee must be chewed by vn∣derstanding, and be digested by faith.

Reason II. Whatsoeuer the holy Ghost testifieth vnto vs, that we may, yea that we must certenly by faith beleeue: but the holy Ghost doeth particularly testifie vnto vs our adoption, the remission of our sinnes, and the saluation of our soules: and therefore we may and must particularly and certainly by faith beleeue the same. The first part of this reason is true, and cannot be denied of any. The second part is prooued thus: Saint Paul saith, Rom. 8.15. Wee haue not receiued the spirit of bondage to feare: but the spirit of adoption, whereby we cry Abba, father: adding further, that the same spirit beareth witnesse with our spirits, that we are the children of God. Where the Apostle maketh two witnesses of our adoption: the spirit of God, and our spirits, that is, the conscience sanctifi∣ed by the holy Ghost. The Papists to elude this reason, alleadge that the spi∣rit of God doth indeede witnesse of our adoption, by some comfortable fee∣lings of Gods loue and fauour, being such as are weak and oftentimes deceit∣full. But by their leaues, the testimony of the spirit is more then a bare sense or feeling of Gods grace: for it is called the pledge and earnest of Gods spirit in our hearts, 2. Cor. 1.22. and therfore it is fit to take away all occasion of doub∣ting of our saluation: as in a bargaine the earnest is giuen betweene the parties to put all out of question. Bernard saith, that the testimonie of the spirit is a most sure testimonie. epist. 107.

Reason III. That which we must pray for by Gods commandement, that we must beleeue: but euery man is to pray for the pardon of his owne sinnes, and for life euerlasting: of this there is no question: therefore hee is bound to beleeue the same. The proposition is most of all doubtfull: but it is prooued thus. In euery petition there must bee two things: a desire of the things wee aske, and a particular faith whereby we beleeue, that the thing wee aske shall be giuen vnto vs. So Christ saith, Whatsoeuer ye desire when you pray, beleeue that you shall haue it, and it shall be giuen vnto you.* 1.2 And S. Iohn further noteth out of this particular faith, calling it our assurance that God will giue vnto vs, whatsoe∣uer we aske according to his will.* 1.3 And hence it is, that in euery petition there must be two grounds: a commandement to warrant vs in making a petition, and a promise to assure vs of the accomplishment thereof. And vpon both these followes necessarily an application of the things which we aske to our selues.

Reason IV. Whatsoeuer God commandeth in the Gospell, that a man must and can performe: but God in the Gospell commaundeth vs to beleeue the pardon of our owne sinnes, and life euerlasting: and therefore wee must beleeue thus much, and may be assured thereof. This proposition is plaine by the distinction of the commandements of the lawe, and of the Gospell. The commandements of the lawe shew vs what we must doe, but minister no po∣wer to performe the thing to be done: but the doctrine and commandements of the gospel doe otherwise: and therefore they are called spirit and life:* 1.4 God with the cōmandement giuing grace that the thing prescribed may be done.

Now this is a commandement of the Gospell, to beleeue remission of sinnes: for it was the substance of Christs ministerie, repent & beleeue the Gospell. And that is not generally to beleeue that Christ is a Sauiour, and that the promises made in him are true (for so the deuills beleeue with trembling:) but it is par∣ticularly to beleeue that Christ is my Sauiour, and that the promises of saluati∣on in Christ belong in speciall to me, as Saint Iohn saith: This is his commande∣ment, that we beleeue in the name of Iesus Christ: nowe to beleeue in Christ is to put confidence in him: which none can do, vnles he be first assured of his loue and fauour. And therefore in as much, as wee are inioyned to put our confi∣dence in Christ, wee are also ioyned to beleeue our reconciliation with him, which standeth in the remission of our sinnes, and our acceptation to life e∣uerlasting.

Reason V. Whereas the Papists teach, that a man may be assured of his sal∣uation by hope: euen hence it follows, that he may be vnfallibly assured ther∣of. For the propertie of true and liuely hope is neuer to make a man ashamed, Rom. 5.5. And true hope followeth faith & presupposeth certaintie of faith•• neither can any man truly hope for his saluation vnlesse by faith he be certen∣ly assured thereof in some measure.

The Popish doctors make exception to these reasons on this maner. First they say, it cannot be prooued that a man is as certain of his saluation by faith, as he is of the articles of the creed. I answer. First they prooue thus much, that we ought to be as certen of the one as of the other. For looke, what comman∣demēt we haue to beleeue the articles of our faith: the like we haue inioyning vs to beleeue the pardon of our owne sinnes, as I haue prooued. Secondly, these arguments prooue it to be the nature or essentiall propertie of faith, as certainely to assure man of his saluation, as it doeth assure him of the articles which he beleeueth. And howesoeuer commonly men doe not beleeue their saluation as vnfallible, as they doe their articles of faith: yet some speciall men doe: hauing Gods word applyed by the spirit as a sure ground of their faith, whereby they beleeue their own saluation, as they haue it for a ground of the articles of their faith. Thus certainly was Abraham assured of his owne salua∣tion: as also the Prophets and Apostles, and the martyrs of God in all ages: whereupon without doubting they haue bin content to lay downe their liues for the name of Christ: in whome they were assured to receiue eternall happi∣nes. And there is no question, but there be many now, that by long and often experience of Gods mercy, and by the inward certificate of the holy Ghost, haue attained to full assurance of their saluation.

II. Exception. Howesoeuer a man may be assured of his present estate, yet no man is certaine of his perseuerance vnto the ende. Ans. It is otherwise: for in the sixt petition, Lead vs-not into temptation, wee pray that God would not suffer vs to be wholly ouercome of the deuill in any temptation: and to this petition we haue a promise answerable, 1. Cor. 10. That God with temptation will giue an issue: and therefore howesoeuer the deuill may buffit, molest, and wound the seruants of God, yet shall he neuer be able to ouercome them. A∣gaine, he that is once a member of Christ, can neuer be wholly cut off. And if any by sinne were wholly seuered from Christ for a time, in his recouerie he

is to be baptised the second time: for baptisme is the sacrament of initiation or ingrafting into Christ. By this reason we should as often be baptized as we fal into any sinne, which is absurd. Againe S. Iohn saith, 1. Ioh. 2.19. They went out from vs, but they were not of vs: for if they had beene of vs, they would haue con∣tinued with vs. Where he taketh it for graunted, that such as be once in Christ shall neuer wholly be seuered or fall from him. Though our communion with Christ may be lessened, yet the vnion and the bond of coniunction is neuer dissolued.

III. Exception. They say, we are indeede to beleeue our saluation on Gods part: but we must needs doubt in regard of our selues; because the promises of remission of sinnes are giuen vpon condition of mans faith and repentance. Now we cannot (say they) be assured that we haue true faith and repentance, because we may lie in secret sinnes; and so want that indeed, which we suppose our selues to haue. Ans. I say again, he that doth truly repent and beleeue, doth by Gods grace know that he doth repent and beleeue: for els Paul would ne∣uer haue said, Prooue your selues whither you be in the faith or not: and the same Apostle saith, 2. Cor. 12. We haue not receiued the spirit of the world, but the spirit which is of God, that we might know the things which are giuen of God: which things are not onely life euerlasting, but iustification, sanctification, and such like. And as for secret sinnes, they cannot make our repentance voide: for he that truly repenteth of his knowne sinnes, repenteth also of such as be vn∣knowne, and receiueth the pardon of them all. God requireth not an expresse or speciall repentance of vnknowne sinnes: but accepts it as sufficient, if we repent of them generally: as Dauid saith, Psal. 19. Who knowes the errours of this life: forgiue me my secret sinnes. And whereas they adde that faith and re∣pentance must be sufficient. I answer, that the sufficiencie of our faith and re∣pentance, stands in the truth and not in the measure or perfection thereof; and the truth of both where they are, is certenly discerned.

Reason VI. The iudgement of the auncient Church. a 1.5August. Of an euill seruant thou art made a good child: therefore presume not of thine owne doing, but of the grace of Christ: it is not arrogancie but faith: to acknowledge what thou hast receiued, is not pride but deuotion. And,b 1.6 Let no man aske an other man, but returne to his owne heart: if he finde charitie there, he hath securitie for his passage from life to death. Hilar. on Matth. 5. The kingdome of heauen which our Lord professed to be in himselfe, his will is that it must be hoped for without any doubtfulnesse of vncertaine will. Otherwise there is no iustification by faith, if faith is selfe be made doubtfull. Bernard in his epist. 107. Who is the iust man but he that beeing loued of God, loues him againe: which comes not to passe but by the spirit reuealing by Faith the eternall purpose of God of his saluation to come. Which reuelation is nothing else but the infusion of spirituall grace: by which, when the deedes of the flesh are mortified the man is prepared to the kingdome of heauen —. Togither receiuing in one spirit that whereby he may presume that he is loued and also loue againe—.

To conclude, the Papists haue no great cause to dissent from vs in this point. For they teach and professe, that they doe by a speciall faith beleeue their owne saluation certenly and vnfallibly in respect of God, that promi∣seth.

Now the thing which hindreth them is their owne in disposition and vn∣worthines (as they say) which keepes them from beeing certen otherwise then in a likely hope. But this hindrance is easily remooued, if men will iudge in∣differently. For first of all, in regard of our selues and our disposition we can not be certen at all, but must despaire of saluation euen to the very death. We cannot be sufficiently disposed so long as we liue in this world, but must al∣waies say with Iacob, I am lesse then all thy mercies, Gen. 32. and with Dauid, Enter not into iudgement with thy seruant, O Lord, for none liuing shall be iustified in thy sight: and with the Centurion, Lord, I am not worthie that thou shouldest come vnder my roofe, Matth. 8. Secondly God in making promise of saluation re∣spects not mens worthines. For he chose vs to life euerlasting when we were not: he redeemed vs from death beeing enemies: and intitles vs to the promise of saluation, if we acknowledge our selues to be ••inners, Matth. 9. if we labour and trauaile vnder the burden of them, Matth. II. if we hunger and thirst after grace, Ioh. 7.37. And these things we may certenly and sensibly perceiue in our selues: and when we finde them in vs, though our vnworthines be exceeding great, it should not hinder our assurance. For God makes manifest his power in our weaknes, 2. Cor. 12. and he wil not breake the bruised reed, nor quench the smoking flaxe, Isa. 42. Thirdly if a man loue God for his mercies sake, and haue a true hope of saluation by Christ, he is in Christ and hath fellowshippe with him: and he that is in Christ, hath all his vnworthines and wants laide on Christ, and they are couered and pardoned in his death: and in respect of our selues thus considered as we are in Christ, we haue no cause to wauer, but to be certen of our saluation, and that in regard of our selues.

Notes

• * 1.1

  Gal. 3.14.
• * 1.2

  Mar. 11.24.
• * 1.3

  1. Ioh. 5. 14.
• * 1.4

  Ioh. 6.63.
• a 1.5

  de verbis Dei. ser. 28.
• b 1.6

  Tract. 5. in epist. Ioh.