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.

TO THE RIGHT HONOVRABLE, EDWARD Lord Russell, Earle of Bedford. Grace, and peace, &c.

* 1.1RIght Honourable, excellent is the saying of Paul to Titus, To the pure all things are pure: but to the impure and vnbe∣leeuing is nothing pure, but euen their mindes and con∣sciences are defiled. In which wordes he determines three que∣stions. The first, whether things ordained and made by God, may become vncleane or no? his answer is, that they may: and his mea∣ning must be conceiued with a distinction. By nature, things or∣dained of God are not vncleane: for Moses in Genesis saith, that God saw all things which he had made, and they were very good: yet they may become vncleane either by lawe, or by the fault of men. By law, as when God forbids vs the things which in themselues are good: without whose commandement, they are as pure as things not forbidden. Thus for the time of the olde Testament God forbade the Iewes the vse of certaine creatures; not because they were indeeede worse then the rest, but because it was his pleasure vpon speciall cause to restraine them, that he might put a difference betweene his owne people and the rest of the world: that he might exercise their obe∣dience, and aduertise them of the inward impuritie of minde. Now this legall impu∣ritie was abolished at the ascension of Christ. By the fault of men things are vn∣cleane when they are abused, and not applied to the ends for which they were ordai∣ned. The second question is, to whome things ordained of God are pure? He answers, to the pure:* 1.2 that is, to them whose persons stand iustified and sanctified before God in Christ in whome they beleeue: who also doe vse Gods blessings in holy manner to his glorie and the good of men. The third question is, who they are to whome all things are vncleane? his answer is, to the vncleane: by whome he vnderstands all such I. whose persons displease God, because they doe not indeede beleeue in Christ: II. who vse not the gifts of God in holy manner, sanctifying them by word and praier: III: who abuse them to bad endes, as to riot, pride, and oppression of men, &c. Nowe that to such, the vse of all the creatures of God is vncleane, it is manifest: because all their actions are sinnes in that they are not done of faith: and a mans persons must first please God in Christ, before his action or worke done can please him. Againe they vse the blessings and creatures of God with euill conscience, because so long as they are forth of Christ, they are but vsurpers thereof before God. For in the fall of the first Adam we lost the title and interest to all good things: and though God permitte the vse of many of them to wicked men; yet is not the former title recouered but in Christ the second Adam, in whome we are aduanced to a better estate then we had by crea∣tion.

Hence it followes necessarily, that (to omit all other things,) Nobilitie, though it be a blessing and ordinance of God in it selfe, is but an vncleane thing, if the enioyers thereof be not truly ingrafted into Christ, and made bone of his bone and flesh of his flesh. The blood vnstained before men, is stained blood before God by the fall of A∣dam, if it be not restored by the blood of Christ the lambe of God. And hence it follows againe, that Nobilitie must not dwell solitarie, but combine her selfe in perpetuall fel∣lowship with heartie loue and syncere obedience of pure and sound religion: without the which all pleasant pastimes, all sumptuousnes of building, all brauerie in apparell, all glistering in gold, all delicate fare, all delightfull musicke, all reuerence done with cappe and knee, all earthly pleasures and delights that heart can wish, are but as a vanishing shadow, or like the mirth that beginnes in laughing and endes in woe. A happie thing were it, if this consideration might take place in the hearts of all noble men: it would make them honour God that they might be honoured of God with euer∣lasting honour:* 1.3 and it would make them kisse the Sonne least he be angrie, and they perish in the way.

I speake not this as though I doubted of your Lordships care in this very point: but mine onely meaning is to put you in minde, that as you haue begunne to cleane vnto Christ with full of purpose of heart, so you would continue to doe it still, and doe it more: & withal to manifest the same vnto the whole world, by honouring Christ with your owne honour, and by resembling him specially in one thing, in that,* 1.4 as he grew in stature and yeares, he also grew in grace and fauour with God and men.* 1.5 And for this very cause (without any consideration of earthly respects) I further present vnto you an Exposition of another part of the Catechisme, namely the Symbole or Creede of the Apostles: which is indeede the very pith and substance of Christian religion, taught by the Apostles, imbraced by the ancient fathers, sealed by the blood of mar∣tyrs, vsed by a 1.6 Theodosius the Emperour as a meanes to ende the controuersies of his time: and hereupon hath beene called the b 1.7 rule of faith, the d 1.8 keye of faith. And furthermore I hope that your Lordship will accept the same in good part, the rather because you vouchsafed when you were in Cambridge to be an hearer thereof when it was taught and deliuered. Thus crauing pardon for my boldnes, I take my leaue, commending your L. and yours to the protection of the Almightie.

Ann. 1595. Apr. 2.

Your L. to command, William Perkins.

Notes

• * 1.1

  Tit. 1.15.
• * 1.2

  Act. 15.10. 2. Tim. 4.3.
• * 1.3

  1. Sam. ••. 22.26. Psal. 2.12.
• * 1.4

  Prov. 3.9,10.
• * 1.5

  Luk. 2.25.
• a 1.6

  Socrat. hist. eccl. l. 5. c. 10.
• b 1.7

  August. de Temp. ser. 119.
• d 1.8

  Ambr. ser. 38.