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 Reader whosoeuer.

GOd hath bestowed on vs great prosperitie and peace, with plen∣tie of all temporall blessings that heart can wish for many yeares in this land.

Prosperitie abused hath beene the occasion of many grieuous sinnes against the first and second table: specially of Atheisme, neglect of Gods worship, contempt of the word, profanation of the Sabbath, abuse of the sacraments, &c.

These and such like sinnes haue long called downe for iudgements from heauen vpon vs: and the rather, because the preaching of the word hath little preuailed to bring vs to any amendment of life.

Whereupon God hath now begun to cause his iudgement to seaze vpon vs, speci∣ally by plague and pestilence: and that euen in the very principall part of this lande: whereby he himselfe doth (as Iob saith) round vs in the eare,* 1.1 and preach repen∣tance to vs.

Wherefore it stands vs now in hand if euer, to looke about vs: and if we haue not repented to begin to repent: if we haue in former time repented, to doe it more ear∣nestly.

If so be that we shall harden our hearts both against his word and iudgements, and put farre from vs the euill day: vndoubtedly we must needs looke for iudgements farre more terrible then euer we felt as yet; if not eternall destruction. Let vs be ad∣uised by the old world, who made light of Noahs warning, and were drowned in the floode: by Lots sonnes in law, who tooke their fathers counsell for mockage, and were burnt with fire and brimstone from heauen: by the foolish virgines, who were sleeping when they should haue beene furnishing their lampes, and were shut from the marri∣age of the lambe.

And to direct thee somewhat in the practise of repentance, I haue penned this small treatise: vse it for thy benefit, and see thou be a doer of it: vnlesse thou wilt be a wilfull murderer, and shed the blood of thine owne soule.

And whereas there haue beene published heretofore in English two sermons of Repentance, one by M. Bradford Martyr, the other by M. Arthur Dent: sermons indeed which haue doone much good: my meaning is not to adde therunto, or to teach any other doctrine, but onely to renew and reuiue the memorie of that which they haue taught.

Neither let it trouble thee that the principall Diuines of this age, whome in this treatise I follow, may seeme to be at diffeeence in treating of repentance. For some make it a fruit of faith containing two parts, Mortification and Viuification: a 1.2some make faith a part of it, by deuiding it into contrition, faith, newe obedience: b 1.3some make it all one with regeneration. The difference is not in the substance of doctrine, but in the logical manner of handling it. And the difference of handling ariseth of the diuers acception of repentance. It is taken two waies, generally and particularly. Ge∣nerally for the whole conuersion of a sinner, and so it may containe contrition, faith, new obedience vnder it, and be confounded with regeneration. It is taken particular∣ly for the renouation of the life and behauiour: and so it is a fruit of faith. And this on••ly sense doe I follow in this treatise.

I haue added hereto a few lines of the combat betweene the flesh and the spirit: because repentance and this combat are ioyned togither, and the one is not practised without the other, as appeares by resoluing Psalme 51.

Spirit.

Haue mercie on me, O God, according to thy louing kindnes.* 1.4

Flesh.

Yea, but this thine adulterie comprehends infinite sinnes: therefore looke for no pardon.

Spirit.

According to the multitude of thy compassions put away mine ini∣quities.

Flesh.

This sinne hath taken such deepe place in thee, that it will be hardly pardo∣ned.

Spirit.

Wash me throughly from mine iniquitie,* 1.5 and clense me from my sinne.

Flesh.

Thy speciall trespasse is against man.

Spirit.

Against thee,* 1.6 against thee, onely haue I sinned.

Flesh.

Except this one sinne thy life is vnblameable.

Spirit.

Behold I was borne in iniquitie, &c.* 1.7

Yea, the best man that is, in the practise of godlines, often appeares to be vnlike himselfe: and the cause is this spirituall combat. The flesh otherwhiles makes him wayle and mourne and goe drooping: presently after the spirit puts into him (as we say) the heart of gresse, and makes him triumph against the flesh, the deuill, the world. Moses was couragious at the red sea,* 1.8 but he failed at the waters of strife. Iob first praiseth God, and afterward blasphemeth. Dauid is often fainting in miserie, yet by and by reuiued. Wherefore there is good cause why the consideration of repentance and the combat should goe togither: that no man, after he hath begun to repent, might dreame of ease to his flesh: as though we should goe to heauen in beds of doune: but ra∣ther that we might be resolued, that when we begin to doe any thing pleasing vnto God, then we must looke for nothing but continuall molestation from our vile and wicked natures.

Written Anno 1593. the 17. of Nouember, which is the Coronation day of 〈◊〉〈◊〉 dread Soueraigne Queene ELIZABETH: whose raigne God long 〈◊〉〈◊〉.

William Perkins.

Notes

• * 1.1

  Iob 36.17.
• a 1.2

  Melanct. locis com.
• b 1.3

  Calv. Inst. lib. 3. cap. 3. par. 9.
• * 1.4

  vers. 1.
• * 1.5

  vers. 2.
• * 1.6

  vers. 4.
• * 1.7

  vers. 5.
• * 1.8

  Exo. 14.13. N••m. 2••. 11,12. Iob. 1.21. and ••.1. Psal. 6. 1. &