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.

An aduertisement to all fauourers of the Romane religion, shewing that the said religion is against the Catholike principles and grounds of the Catechisme.

GReat is the number of them that embrace the religion of the present Church of Rome, beeing deceiued by the glorious ti∣tles of Vniuersalitie, Antiquitie, Succession. And no doubt, though some be wilfully blinded, yet many deuoted this waie, neuer sawe any other trueth. Nowe of them and the rest I de∣sire this fauour, that they will but weigh and ponder with thē∣selues this one thing, which I will nowe offer to their considerations, and that is, That the Romane religion now stablished by the councell of Trent, is in the princi∣pall points thereof against the grounds of the Catechisme, that haue beene agreed vpon euer since the daies of the Apostles, by all Churches. These groundes are foure; the first is the Apostles Creed: the second is the decalogue or tenne commandements: the third is the forme of praier called the Lords praier: the fourth is the Institution of the two Sacraments baptisme and the Lords sup∣per. 1. Cor. 11.23.

That I may in some order manifest this which I say, I will begin with the Symbole or Creed. And first of all it must bee considered, that some of the principall doctrines beleeued in the Church of Rome are, that the Pope or Bishop of Rome is the vicar of Christ, and the head of the Catholike church: that there is a fire of purgatorie after this life: that images of God and Saints

are to be placed in Churches and worshipped: that praier is to bee made to Saints departed & their interceffion to be required: that there is a propitiato∣rie sacrifice daily o••••ered in the masse for the sinnes of the quicke & the dead. These points are of that moment, that without them the Romane religion cā∣not stand: and in the councel of Trent the curse Anathema is pronounced vp∣on all such as denie these or any of them. And yet marke; the Apostles Creede which hath bin thought to containe all necessarie points in religion to bee be∣leeued: and hath therefore beene called the kay & rule of faith: this creed I say, hath not any of these points: nor the Expositions made thereof by the aunci∣ent fathers, nor any other Creede or confession of faith made by any councel or Church for the space of many hundred yeares. This is a plaine proofe to a∣ny indifferent man, that these be new articles of faith neuer knowne in the A∣postolike Church: & that the fathers & councels could not find any such ar∣ticles of faith in the books of the old and new testament. Answer is made: that all these points of doctrine are beleeued vnder the article, I beleeue the Catho∣like Church; the meaning whereof, they wil haue to be this, I beleeue all things which the Catholicke church holdeth and teacheth to be beleeued. If this bee as they say, we must needes beleeue in the Church: that is, put our confidence in the Church, for the manifestation and the certentie of all doctrines necessa∣rie to saluation: and thus the eternal trueth of God the Creatour, shall depend on the determination of the creature; and the written word of God in this re∣spect is made vnsufficient; as though it had not plainely reuealed all points of doctrine pertaining to saluation. And the ancient Churches haue beene farre ouerseene, that did not propound the former points to be beleeued as articles of faith, but left them to these latter times.

2. In this Creede, to beleeue in God, and to beleeue the Church, are distingui∣shed. To beleeue in, is pertaining to the Creatour, to beleeue, to the creature:* 1.1 as Ruffinus hath noted, when he saith, that by this preposition in, the Creatour is distinguished from the creature, and things pertaining to God from things pertaining to men. And Augustine saith,* 1.2 It must be knowne that we must beleeue the Church, and not beleeue in the Church: because the Church is not God, but the house of God. Hence it followes, that we must not beleeue in the Saints, nor put our confidence in our workes, as the learned Papists teach. Therfore Eu∣sebius saith, We ought of right to beleeue Peter and Paul, but to beleeue in Peter and Paul, that is, to giue to the seruants the honour of the Lord, we ought not. And Cyprian saith, He doth not beleeue in God which doeth not place in him alone the trust of his whole felicitie.

3. The article, conceiued by the holy Ghost, is ouerturned by the transubstā∣tiation of bread and wine in the masse, into the bodie and blood of Christ. For here wee are taught to confesse the true and perpetuall incarnation of Christ, beginning in his conception, and neuer ending afterward: and wee ac∣knowledge the trueth of his manhood, and that his bodie hath the essentiall properties of a true body, standing of flesh & bone: hauing quātitie, figure, di∣mēsions, namly length, breadth, thicknes: hauing part out of part, as head out of feet, & feet out of head, being also circūscribed, visible, touchable: in a word, it hath al things in it, which by order of creatiō, belōg to a body. It wil be said,

that the bodie of Christ may remaine a true bodie & yet be altered in respect of some qualities, as namely circumscription. But I say againe, that locall cir∣cumscription can no way be seuered from a bodie, it remaining a bodie. For to be circumscribed in place, is an essentiall propertie of euery quantitie: and quantitie is the common essence of euery bodie. And therefore a bodie in re∣spect of his quantitie must needs be circumscribed in one place. This was the iudgement of Leo, when hee said, The ••odie of Christ is by no meanes out of the trueth of our bod••••. And Augustine, when he said,* 1.3 Onely God in Christ so comes that he doth not depart•• ••o returnes, that he doth not leaue vs: but man according to bodie is in place, and goes out of the same place, and when he shall come vnto another place, he is not in that place whence he comes. To helpe the matter, they vse to distinguish thus. Christs bodie in respect of the a 1.4 whole essence thereof may be in many places; but not in respect of the whole quantitie, whereby it is on∣ly in one place. But as I haue said, they speake contraries: for quantitie (by all learning) is the essence of a bodie, without which a bodie cannot be.

4. In the Creede wee confesse that Christ is ascended into heauen, and there after his ascension sits at the right hand of his father, and that according to his manhood. Hence I conclude, that Christs bodie is not really and local∣ly in the sacrament, and in euery Host, which the priest consecrateth. This ar∣gument was good when Vigilius against Eutiches said, When it (the flesh) was on earth, it was not in heauen: and because it is nowe in heauen, it is not on earth:* 1.5 and he addes afterward that this is the Catholike faith and confession. And it was good when Fulgentius said,* 1.6 According to his humane substance hee was absent from earth, when he was in heauen, and he left the earth when he ascended into hea∣uen. And, The same inseparable Christ, according to his whole manhood leauing the earth, locally ascended into heauen, and sits at the right hand, and according to the same whole manhood, he is to come to iudgement. And it was good when Cyril said,* 1.7 No man doubts but that when hee ascended into heauen, though hee be alwaies present by the power of his spirit, he was absent in respect of the presence of his flesh. And it was good, when Augustine said, According to the flesh, which the Word assumed, he ascended into heauen, he is not here: there he sits at the right hād of the father: and he is here according to the presence of his maiestie. And, Hee went as hee was man, and he aboad as he was God: he went by that whereby he was in one place; he aboad by that whereby he was euery where.

5. Againe, in that we beleeue the Catholike church, it followes that the Catholike church is inuisible: because things seene are not beleeued. And the answer commonly vsed, that we beleeue the holinesse of the Church, will not serue the turne. For the wordes are plaine, and in them we make confession that we beleeue not onely the holinesse of the Church, but also the Church it selfe.

6. Lastly the articles, Remission of sinnes, Resurrection of the bodie, and Life euerlasting, containe a confession of speciall faith. For the meaning of them is thus much:* 1.8 I beleeue the remission of mine own sins, & the resurrecti∣on of mine own body to life euerlasting: & that by the iudgement of learned antiquitie. August. saith, If thou also beleeue that thou shalt rise again & ascend into heauen (because thou art sure of so great a patrone) thou art certen of so great a

gift. And, Make not Christ lesse, who brings thee to the kingdōe of heauen, for re∣mission of sins. Without this faith, if any come to baptisme, he shuts the gate of mercie against himselfe. And, Whosoeuer faithfully beleeueth, & holds this profession of his faith (in which all his sins are forgiuē him) let him prepare his wil to the will of god, & not feare his passage by death.* 1.9 And, The whole Sacrament of baptisme standes in this, that we beleeue the resurrectiō of the body & remission of sins to be giuen vs of God. And, He gaue these keies to the Church —, that whosoeuer in his church, should not beleeue his sins to be forgiuen, they should not be forgiuen vnto him: and whosoeuer beleeued, & turned frō thē abiding in the lap of the said church, at length shal be healed by faith & amendment of life. And, That which thou hast heard to be fulfilled in the glorious resurrection of Christ, beleeue that the very same shall bee fulfilled in thee, in the last iudgement and the resurrection of thy flesh, shall restore thee for all eternitie. For vnlesse thou shalt beleeue that thou art to bee repaired by death, thou canst not come to the reward of life eternall. And in ancient time the article of the resurrection hath beene rehearsed on this manner,* 1.10 The resur∣rection of this flesh: and the last applyed vnto it, To euerlasting life. Hence then two maine opinions of the Church of Rome are quite ouerthrowen, one that we cannot by speciall faith be certaine of the remission of our sinnes, and the saluation of our soules: the other, that a man truly iustified may fall away and be damned. Nowe this cannot bee, if the practise of the auncient Church bee good, which hath taught vs to beleeue euerlasting life ioyntly without remis∣sion of sinnes.

To come vnto the Decalogue, first of all it is a rule in expounding the se∣uerall commandements, that where any vice is forbidden, there the contrarie vertue is commanded, and all vertues of the same kinde, with all their causes, occasions, furtherances. This rule is graunted of all: and hence it followes, that counsels of perfection, if they haue in them any furtherance of vertue, are in∣ioyned in and by the law, and therefore prescribe no state of perfection be∣yond the scope of the lawe.

Secondly the commandement, Thou shalt not make to thy selfe any gra∣uen image, &c. hath two seuerall parts. The first forbids the making of carued or graued images: the second forbids the adoratiō of them. Now the first part is notably expounded by Moses, Deut. 4.16. Take good heed vnto your selues, that ye corrupt not your selues and make you a grauen image or representation of a∣ny figure in the likenesse of male or female. Marke the reason of this prohibition in the same place: for (saith he) ye saw no image in the day the Lord spake vnto you in Horeb and v. 15. Yee heard the voice of the wordes but sawe no similitude saue a voice. Nowe the reason beeing vnderstood of the image of God himselfe: the prohibition must needes be so vnderstood. Againe there is no question; that God directs his commandement against a ••inne in speculation, but against some common and wicked practise of the Iewes, and that was to represent God himselfe in likenesses and bodily formes. Esai. 40. 1••. And that was also the practise of the Gentiles, that were farre more grosse in this kinde then the Iewes. Rom. 1.23. This then is plaine to any indifferent man, that the first part of the commandement forbiddes the making of grauen images or like∣nesses of the true Iehoua: and thus the Romane Catechisme vnderstands t••••

wordes. As for the second part, it must be vnderstood according to them ea∣ning of the first: and therefore it forbids vs, to bow downe to any image of God. Hence then it followes, that to worship God or Saints in, or, at images, and to worship images with religious worship is abominable idolatrie. And common reason might teach vs thus much. For they that adore and worship the true God in images, doe binde the presence of God, his operation, grace, and his hearing of vs, to certen things, places, signes, to which he hath not bound himselfe, either by commandement or promise: and that is, otherwise to worship God, and to seeke for his blessings, then he hath commaunded himselfe to be worshipped, or promised to heare vs. Vpon this ground, is plainely ouerthrowne the excuse which they make, that they worshippe not images but God and Saints in images: for neither God nor the Saints doe acknowledge this kinde of honour, but they abhorre it. Whence it followes necessarily, that they worship nothing beside the image, or, the deuise of their owne braine, in which they faine to themselues such a god as will be worship∣ped, and receiue our praiers at images. It will be saide, that the Papists doe no otherwise tie the worship and inuocation of God to images, then God ti∣ed himselfe to the sanctuarie and the temple of Salomon. And I say againe, it was the will of God that he would shew his presence, and be worshipped at the Sanctuarie, and the Iewes had the warrant of Gods word for it: but we haue no like warrant, either by promise or commandement to tie Gods pre∣sence to an image or crucifix. Againe, reason yet further may discouer their idolatrie. They, which worship they know not what, worship an idol: but the Papists worship they know not what: I prooue it thus. To the consecra∣tion of the host, there is required the intention of the Priest, at the least ver∣tually, as they say, and if this be true, it followes that none of them can come to the Masse, or pray in faith, but he must alwaies doubt of that which is lif∣ted vp by the hands of the priest in the masse: whether it be bread or the bo∣die and blood of Christ. For none can haue any certentie of the intention of the priest in consecrating this bread and this wine: but rather may haue a iust occasion of doubting by reason of the common ignorance and loosenesse of life in such persons.

Thirdly the commaundement touching the Sabbath, giues a libertie to worke sixe daies in the ordinarie affaires of our callings: and this libertie can∣not be repealed by any creature. The Church of Rome therefore erreth, in that it prescribeth set and ordinarie festiuall daies, not onely to God but also to Saints: inioyning them as straitly and with as much solemnitie to be obser∣ued, as the Sabbath of the Lord.

Fourthly, the third commaundement, or (as they say) the fourth, inioynes children to obey father and mother in all things, specially in matters of mo∣ment, as in their marriage and choice of their callings: and that euen to death: and yet the church of Rome against the intent of this commaundement, al∣lowes that clandestine marriages, and the vowe of religion shall be in force, though they be without, and against the consent of wise and carefull parents.

Fiftly, the last commandement of lust, forbiddes the first motions to sinne, that are before consent. I prooue it thus. Lusting is forbidden in the former

commandements as well as in the last, yea lusting that is ioyned with consent: as in the commandement, Thou shalt not commit adulterie, is forbidden lusting after our neighbours wife: & in the next, lusting after our neighbours goods, &c. Now if the last commandement also forbid no more but lust with con∣sent, it is confounded with the rest: and by this meanes there shall not be ten distinct words, or, commandements: which to say is absurd: it remaines there∣fore that the lust here forbidden goes before consent. Againe, the Philoso∣phers knew that lust with consent was euill, euen by the light of nature: but Paul a learned Pharise and therefore more then a Philosopher, knew not lust to be sinne, that is forbidden in this commandement, Rom. 7. Lust therefore that is forbidden here, is without consent. Wicked then is the doctrine of the Romane Church,* 1.11 teaching that in euery mortall sinne is required an act commā∣ded of the will: and hence they say many thoughts against faith and vncleane imagi∣nations are no sinnes.

6 Lastly, the words of the second commandement. And shew mercie to thou∣sands on them that loue me and keepe my commandements, ouerthrowes all hu∣mane merits. For if the reward be giuen of mercie to them that keepe the law, it is not giuen for the merit of the worke done.

To come to the third part of the Catechisme: the Lords praier is a most absolute and perfect forme of praier. For which cause it was called of Tertul∣lian, The breuiarie of the Gospel: and Coelestinus saith, the law of praying is the law of beleeuing and the law of working. Now in this prayer we are taught to di∣rect our praiers to God alone, Our father, &c. and that onely in the name and mediation of Christ. For God is our father onely by Christ. It is needelesse therefore, to vse any inuocation of Saints, or to make them our mediatours of intercession vnto God: and it is sufficient, if we pray onely vnto God in the name of Christ alone.

2 In the fourth petition, we say thus, Giue vs our daily bread. In which words, we acknowledge that euery morsell of bread is the meere gift of God. What madnes then is it, for vs to thinke that we should merit the kingdome of heauen by works, that can not merit so much as bread?

3 In the next petition, Forgiue vs our debts, foure opinions of the Romane religion are directly ouerthrowne. The first is concerning humane Satisfacti∣ons. For the child of God is here after his conuersion taught, to humble him∣selfe day by day, and to pray for the pardon of his daily sinnes: now to make satisfaction and to sue for pardon be contrarie. The second opinion here o∣uerthrowne, is touching merits. For we doe acknowledge our selues to be debters vnto God, yea bankrupts: and that beside the maine summe of many thousand talents, we daily increase the debt: therefore we can not possibly me∣rit any of the blessings of God. It is meere madnes to thinke, that they which cannot pay their debts, but rather increase them day by day, should deferue or purchase any of the goods of the creditours, or the pardō of their debts: & if any fauour be shewed thē, it comes of meere goodwil without the least de∣sert. In a word, this must be thought vpon, that, if all we can doe, will not keep vs frō increasing the maine summe of our debt, much les••e shall we be able by any merit to diminish the same. By good right therfore do al gods seruāts ca••t

downe themselues and pray, Forgiue vs our debts. The third opinion is that punishment may be retained, the fault beeing wholly remitted: but this can not stand, for here sinne is called our debt: because by nature we owe vnto God obedience, and for the defect of this paiment, we further owe vnto him the forfiture of punishment. Sinne then is called our debt in respect of the pu∣nishment. And therefore when we pray for the pardon of sinne, we require the pardon not onely of fault, but of the whole punishment. And when a debt is pardoned, it is absurd to thinke that the least paiment should remaine. The fourth opinion is that a man in this life may fulfill the law, whereas in this place euery seruant of God is taught to aske a daily pardon for the breach of the law. Answer is made, that our daily sinnes are veniall and not against the law but beside the law. But this which they say is against the petition: for a debt that comes by forfiture is against the bond or obligation. Now euery sinne is a debt causing the forfiture of punishment: and therefore is not beside, but di∣rectly against the law.

4 In this clause, as we forgiue our debters, it is taken for graunted, that we may certenly know that we are in loue and charitie with men, when we make reconciliation: why then may not we know certenly that we repent and be∣leeue and are reconciled to God: which all Romane Catholikes denie.

5 In the last wordes, and lead vs not into temptation, we pray not, that God should free vs from temptation (for it is otherwhiles good to be tempted, Psal. 26.1.) but that we be not left to the malice of Sathan, and held captiue of the temptation, for here to be lead into temptation, and to be deliuered, are oppo∣sed. Now hence I gather, that he which is the child of God truly iustified and sanctified, shall neuer fall wholly and finally from the grace of God: and I conclude on this manner. That which we aske according to the will of God, shall be graunted, 1. Ioh. 5. but this the child of God asketh, that he might ne∣uer be wholly forsaken of his father, and left captiue in temptation. This ther∣fore shall be graunted.

6 This clause Amen, signifies a speciall faith touching all the former peti∣tions, that they shall be graunted: and therefore a speciall faith concerning re∣mission of sinnes: which the Romane Church denieth.

To come to the last place, to the Institution of the sacrament of the Lords Supper, 1. Cor. 11.23. In which first of all the Reall presence is by many cir∣cumstances ouerthrowne. Out of the wordes, he tooke and brake, it is plaine that, that which Christ tooke was not his bodie: because he can not be saide with his owne hands to haue taken, held, and broken himselfe, but the very bread. Againe Christ said not: vnder the forme of bread, or in bread: but This, that is, bread is my bodie. 3. Bread was not giuen for vs but onely the bodie of Christ: and in this first institution, the bodie of Christ was not really giuen to death. 4. The cup, is the new testament by a figure: why may not the bread be the bodie of Christ by a figure also? 5. Christ did eate the supper, but not him selfe. 6. We are bidden to doe it, till he come: Christ then is not bodily present.

7. Christ biddes the bread to be eaten in a remembrance of him: but signes of remembrance are of things absent. 8. If the Popish reall presence be granted, then the bodie and blood of Christ are either seuered or ioyned together. If

seuered, then Christ is still crucified. If ioyned together, then the bread is both the bodie and blood of Christ: whereas the institution saith, the bread is the bodie, and the wine is the blood.

2 Againe, here is condemned the administration of the sa••ram••nt vnder one onely kind. For the commandement of Christ is, Drinke ye all of this, Mat. 26.27. And this commaundement is rehearsed to the Church of Corinth in these wordes, Doe this as oft as ye drinke in remembrance of me. v. 25. And no power can reuerse this commandement: because it was established by the so∣ueraigne head of the Church.

These fewe lines, as also the former treatise, I offer to the vew and reading of them, that fauour the Romane religion: willing them with patience to cō∣sider this one thing, that their religion, if it were Catholike and Apostolike (as they pretende) it could not be contrarie so much as in one point, to the groundes of all Catechismes, that haue beene vsed in all Churches, confessing the name of Christ, euer since the Apostles daies. And whereas it crosseth the said groundes in sundrie points of doctrine, (as I haue prooued) it is a plaine argument that the present Romane religion, is degenerate. I write not this despising or hating their persons for their religion, but wishing vnfainedly their conuersion in this world, and their saluation in the world to come.

FINIS.

Notes

• * 1.1

  Ruff. in Symb.
• * 1.2

  Ser. 131. de Temp.

  Rhem. Test. on Rom. 10. 14.

  Euseb. E∣miss. hom. 2. de Symb.

  Cypr. de dup. Martyr.
• * 1.3

  Epist. 70. Tract. 31. in Ioh.
• a 1.4

  totalitate essentiae, non totalitate quantitatis.
• * 1.5

  Lib. 4.
• * 1.6

  ad Thras.
• * 1.7

  Cyril. lib. 9. in Ioh.
• * 1.8

  Symb. ad Catech. l. 4. c. 7. & l. 2. c. 10.
• * 1.9

  Serm. 115. de Temp. de doctr. Chri. l. 1. cap. 18. Serm. 123. de Temp.
• * 1.10

  Ruffin in Symb. August. de Symb. l. 1. c. 6. ad Cate∣cbu. & En∣chir. c. 44.
• * 1.11

  Mol. tract. c. 27. conc. 4.