A Golden Chain, Treatise 1
AN EXCELLENT TREATISE of comforting such, as are troubled about their Predestination, Taken out of the second answer of M. Beza, to D. Andreas, in the act of their Colloquie at Mompelgart, &c.
VNlesse (saith D. Andreas) regeneratiō be alwaies vnited to baptisme, and remaineth in such as are baptized, howe should the troubled consciences of those be eased and cōforted, who because they feele not in themselues any good motions of gods holy spirit, finde none other refuge, but the Word and Sacraments, especially the Sacrament of Baptisme? Now this remedie would be of small force, except it be opposed against those imaginations, which the diuell casteth into a troubled heart; yea, except it taught such, that God is greater then our heart, who in Baptisme hath not onelyonly offered vsus the adoption of sonnes, but hath indeede bestowed the same vponupon vsus: as it is said by Christ, Hee that beleeueth, and is baptized, shall be saued. And by Paul, Ye which are baptized, hauehave put on Christ. Dauid beeing armed with the like comfort from his circumcision, feared not to ioyne battell with that great giant Goliah: and if this were not so, it must needs followe, that Baptisme were nothing els but an idle ceremonie, and also the persons of the Trinitie would be thought lyars. Wherefore those afflicted men, when Satan assaulteth them, must resist him with these wordes: Depart from me Satan, thou hast neither part nor portion in the inheritance of my soule, because I am baptized in the Name of the holy Trinitie, and so am truely made the sonne of God by adoption. And are these the strong weapons, which so many times, and in so many wordes, hauehave beene obiected against me by D. Andreas? and whereby he hath gotten the victorie? But because this his reason is somewhat intricate, I will explaine it after this sort. First, for the place of Scripture which he alleadgeth, namely, that God is greater then our hearts: It is so farre from comforting an afflicted conscience, that it will rather driue him to de…paire. Neither doth Iohn 1. epist. 3.20. make mention of it, to ease such as are in despaire, shewing vntounto them by that sentence, the greatnes of Gods mercies; but rather that he might therby, euen bruise in peeces the hearts of proude persons, when they consider the greatnesse of Gods maiestie. And for the other place, when as a man doubteth of his saluation, and feeleth no testimonies of faith in himselfe, (for such an one wee here speake of) what comfort, thinke you, can hee hauehave in these wordes: Hee that beleeueth, and is baptized, shall be saued? For hee would rather reason contrarily thus: I indeede am baptized, yet for al that I beleeue not, and therefore my Baptisme is not auaileable, I must needes be condemned. For the saying of August. in his treatise vponupon Ioh. 6. is verie true, who speaking of Simon Magus, saith, What good did it to him to be baptized? bragge not therefore, saith he, that thou art baptized, as though that were sufficient for thee, to inherit the kingdome of heauen. As for the place of Paul, Gal. 3. I shewed plainely before, how D. Andreas did violently wrest it to his purpose.
Neither are his reasons taken from the absurditie that would follow, of more force then the former, albeit he maketh them especiall pillars to vnderproppe the truth of his cause. For, I pray you, is God of lesse truth, because his truth is neglected, and derided of them that contemne it? Is the ceremonie of Baptisme therefore in vaine, because some refuse the grace offered in Baptisme: others (if we may beleeue D. Andreas) reiect that grace when they hauehave receiued it? What? Is not the Gospel therfore the power of God to saluation, because it is to such as beleeue not, the sauour of death to eternall death? May not the Supper of the Lord, be a pledge of Gods couenant, because so may abuse these holy signes, or, (as D. Andreas is of opinion) the very bodie and blood of our Sauiour Christ? And, that I may reason from that which is true in the experience of eueryevery childe, can the Sunne be saide to be without light, because they which are blinde, and asleepe, hauehave no benefit by the light thereof, neither such as shut their eyes so close, that they will not enioy the comfort of the light? But amongst all, this one is most childish, that D… Andreas will make this his principall argument, namely, that in vaine did men, thus tempted, flie at all vntounto Baptisme, vnlesse we conclude with him, that all such as are baptized, are in Baptisme adopted the sonnes of God. For first, if this were a good consequent from baptisme, it were in vaine, for such an afflicted conscience, to gather vntounto himselfe a testimonie from the word of God, and the other Sacrament of the Lords Supper, vnlesse we make all those to be in like sort regenerate and adopted, vntounto whome the word of God is preached, and the Lords supper administred, either of which, for D. Andreas to affirme, is a bold vntruth.
But to omit this, what if we graunt this which D. Andreas requireth concerning Baptisme? may not for all that, any that is so tempted, by Satans pollicie, refell this great comforter, by his owne argument? after this sort: I will grant D. Andreas your question: suppose I hauehave beene baptized and adopted the sonne of God, yet seeing you teach, that the grace of God is not so sure but that I may fal frō the same, as indeed I feele that I hauehave grieuously fallen, what doe you now els but lift me vp with one hand to heauen, and with the other cast me downe into hell? What meane you therefore to teach me those things which are so farre from easing me, as that contrarily, they doe more and more lay out vntounto me mine abominable and vngratefull heart? See now what sure consolation, consciences grieuously afflicted may reape by this doctrine of their comforter D. Andreas.
Now if any be desirous to know, what spirituall comfort is most meete to be ministred vntounto consciences so troubled, I will shew them that which is grounded vponupon a sure foundation, and which I my selfe hauehave often found to be true in mine owne experience: the which also I purpose to handle more largely, for the benefit of the Christian reader. First therefore we teach, contrarily to that which D. Andreas doth most falsly obiect against vsus, that the eternall decree, or as Paul speaketh, the purpose of God, must not be sought in the bottomlesse counsel of God, but rather in the manifestation of it, namely, in his vocation, by the Word and Sacraments. This I speake of such as are of yeares of discretion, as they must needes be, whome we seeke to comfort in this place.
Nowe because that externall vocation, is not proper onelyonly to the elect (for many are called, but fewe are chosen) but such a vocation as is effectuall, that is, whereby the vnderstanding is not onelyonly enlightened with the sauing knoweledge of God, but in the will also there is created a true, though not a perfect hatred of sinne, from whence ariseth an abhorring of sinne, and louelove of that which is good, or rather a desire to will, and do that which is right. Therefore when wee see one thus dangerously tempted, we apply vntounto his afflicted conscience, that true Nepenthes, and comfortable and restoratiue medicine, which is taken from Gods effectuall vocation, as it were out of an Apothecaries boxe.
If therefore I hauehave to doe with such an one, who either was neuer called by the preaching of the Gospel, or if he were called, yet seemeth both to himselfe and others, neuer to hauehave regarded him that called: and hence concludeth that he is not in the number of them, whome God hath purposed to take pitie vponupon: I forthwith tell him, that Satan plaieth the Sophister, in teaching him thus to conclude: for this his reason is as vntrue, as if a man looking at midnight, & seeing that the Sunne is not then risen, should therefore affirme that it would neuer rise. And this is that which when I obiected to D. Andreas, pag. 482. he very boldly corrupting my meaning printed this as mine assertion, Say vntounto a man that is asflicted, the sunne is risen, although as yet it be not risen. But I teach not lies, howesoeuer this deprauation of my wordes came from D. Andreas printers, or himselfe. And whereas D. Andreas excepted, that this consolation were to no purpose, because he that was afflicted might doubt whether this sunne would euer rise or not: I answered to him, that which the printers hauehave quite left out, and which I will now therefore more fully repeat. I was woont therefore to tell the partie thus troubled, after he had forsaken his false and diueli…h position: that although an externall vocation were not of force enough to appease an a…flicted conscience, yet it was of sufficient force and efficacie against the deuill. For I tell him that they which neuer had externall nor internall calling, they (if wee regard an ordinarie calling) must needes perish: but whosoeuer is once called, he hath set as it were… his foote in the first entrie into the kingdome of heauen: and vnlesse it be by his owne default, he shall come afterwards into the courts of God, & so by degrees into his Maiesties pallace. And for the confirmation of this, I vse diuers waies. For why, say I, doubtest thou of his good will towards thee, who in mercy hath sent me a minister to cal thee vntounto him? thou hast no cause, vnlesse thou alleadge the number of thy sinnes. If this be all, why, oppose the infinite greatnes of Gods merciemercy against thy sinnes, who hath sent me to bring thee vntounto him. The Lord vouchsafeth to bring thee into the way of the elect, why art thou a stumbling blocke vntounto thy selfe? & refusest to …ollow him? If thou feelest not as yet inwardly thy selfe to be stirred forward, pray that thou maist be-know this for a most sure truth, that this desire in thee is a pledge of God… fatherly good will towards thee. He neither can, nor will be wanting to this which he hath stirred vp in thee. After these exhortations, I shewe him, howe some are called at the eleuenth houre, how the Gentiles after many thousand yeares were called to be Gods people, how the theefe was saued vponupon the crosse: these and other remedies I vsed, whereof, I neuer remember, that it repented me.
But if I deale with such as hauehave before obeyed the Lords calling, and either by reason of some grieuons sinne into which they hauehave fallen, or because they hauehave absented themselues from the Church of GOD, or in that they, refusing publike and priuate admonitions, hauehave beene offensiue to the Church, or which in mine experience, hath befallen many very good and godly persons, whilest they satisfie not th…mselues they are so altogither busily conuersant in reprehending and iudging themselues that they for a while forget the merciemercy of God: with these, to omit such as for some natural infirmities, are, if they procure not speedy helpe of some expert Minister, most dangerously tempted, with these I say, I vse this order.
First, I desire that they intimate vntounto me, that which especially grieueth thē, and as I vnderstand both, the thing, and measure thereof by them: I take especiall care of this, that they beeing already ouermuch cast down, that I then, by the seuere denunciation of the Law, doe not quite ouerturne them: yet so as that I doe not altogither withdrawe them either from condemning their former sinnes, or the meditation of Gods iudgement: And so, as much as I can, I temper the words of consolation, as that I nothing cloak Gods anger against them for their sinnes.
After I hauehave thus prepared them, I then demand, whether they hauehave beene euer in this case or no? Nay, (say they, for the most part) the time was, when I was in great ioy and peace of conscience I serued the Lord, then was I an happie person, full of faith, full of hope: But now wretch that I am, I hauehave lost my first louelove, and there is nothing vexeth me more, then to remember those times past. But say I, whether consideration is more grieuous vntounto thee, the apprehension of Gods iudgements, or the dislike of thy selfe that thou shouldest offend so gratious and so louing a father? Both, say they, but especially the latter. Therefore, say I, sinne also displeaseth thee in that it is sinne, namely, because it is euill, and God who is goodnesse it selfe, is offended with it? It is euen as you tolde vsus, say they, and I am now ashamed that so vile and wicked a wretch as my selfe, should come before so gratious and mercifull a father. Then I tell them, that no man is offended, but rather is glad, when he can iniurie one whome hee hateth: this they graunt, and withall say, God forbidde, that albeit the Lord hate me, I in like sort should hate him, vntounto whome, if it were possible, I would be reconciled againe. Then I adde this: Bee of good comfort, my deare brother, you are in good case. For who can louelove God, especially when he is wounded by him? who can bewaile the losse of his friendshippe? who can desire to come againe into his fauour, but he, whom God still loueth although for a time he be angrie with him? except peraduenture you hauehave not learned thus much, that the knowledge of our saluation commeth not from flesh and blood, but from God himselfe, who first vouchsafed to instruct vsus, and from Christ Iesus, manifesting the Father vntounto vsus: And that it is Gods blessing, that we doe louelove God, who loued vsus first, when we were his enemies. You hauehave therefore, my good brother, iust cause, why you should be greatly displeased with many things past, but there is no cause why you should despaire. Briefly, you hauehave inwardly, and, as it were, dwelling with you, euident testimonies of you future reconciliation with God: especially if you cease not to pray vntounto him earnestly, who hath laid the foundation of repentance in you, to wit, a dislike of sinne, and a desire to be reconciled vntounto him. The sheep which wandered out of the fold ceased not to be a sheep, albeit it went astray for a time: you now are that sheep, to whome that faithfull sheapheard of al those sheep, which the father hath committed to him, leauing those ninetie and nine, doth not so much by my ministerie, declare that he seek…th you, as hauing alreadie sought you, though you not seeking him, hath indeede founde you. Knocke (saith he) and it shall bee opened vntounto you. And hauehave you nowe forgotten those promises, which were so often made to them that repent? and also which they had experience of, who in the sight of the world were in a desperat case. But I, saith he, againe feele no motions of the Comforter, I hauehave nowe no sense of faith, or hope: but I feele all the contrarie. Nay say I, you deceiue your selfe, as I tolde you before. For it is the Comforter alone, which teacheth you to hate sinne, not so much for the punishment, as because it is euill and disliketh God, albeit hee shewe not himselfe so fully at the first: because you had so many waies grieuously offended him, as that he seemeth for a while quite to forsake you. And, that you hauehave not quite lost him, but that hee is yet in some secret corner of your soule, from whence at your instant praiers he will shewe himselfe vntounto you, this will plainely declare vntounto you, which I now admonish you of the second time. But let vsus graunt as much as you can say: yet, sure it is, that your faith was not dead, but onelyonly possessed with a spirituall lethargie. You liued in the wombe of your mother, and there were ignorant of your life. A drunken man, although hee loose for a time the vse of reason, and also of his limmes, yet he neuer looseth reason it selfe. You would think that in winter the trees were dead, but they spring againe in the sommer season. At night the Sun setteth, but in the next morning it riseth againe. And howe often see wee by experience, that he which at one time tooke the foile in a combate, at another did win the price? And knowe this, that in the spirituall combate of the flesh with the spirit, the like we may see in many, partly by reason of the weaknes of our nature, partly through sloth to resist, and partly for default to beware. To these he replieth for such temptations are very hardly remooued, I would to God, saith he, I could perswade my selfe that these promises belonged to me. For my present estate constraineth me to doubt, whether I am the childe of God, or not.
Laus Christo nescia finis.