A golden chain: or The description of theology containing the order of the causes of salvation and damnation, according to Gods word. A view whereof is to be seen in the table annexed. Hereunto is adjoined the order which M. Theodore Beza used in comforting afflicted consciences.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.
William Perkins 1558–1602Cambridge: printed by John Legat, 1600Cambridge: printed by Iohn Legat, 1600
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
A After original sin in Adams posterity, actual transgression taketh place. It is either inward or outward. Inward, is of the mind, will, & affections.
A After original sin in Adams posteritie, actuall transgression taketh place. It is either inward or outward. Inward, is of the minde, will, & affections.
The actual sin of the mind, is the evil thought or intent thereof, contrary to Gods law. Examples of evil thoughts: God (the only knower of the heart) hath in divers places set down in his word. I. That there is no God, Psal. 10.4. The wicked is so proud, that he seeketh not for God, he thinketh always there is no God. Psal. 14. 1. The fool saith in his heart, there is no God. II. That there is neither providence nor presence of God in the world. Psal. 10.11. He hath said in his heart, God hath forgotten: he hideth away his face & will never see. vers. 13. Wherefore doth the wicked contemn God? he saith in his heart, thou wilt not regard. III. It imagineth safeguard to it self from all perils.
. The Pharisee standing thus, prayed to himself, I thank thee, O God, that I am not as other men, extortioners, unjust, adulterers, nor yet as this Publican. vers. 12. I fast twice in the week, and give tithe of all my possessions. V. That the Gospel of Gods kingdom is mere foolishness.
. The natural man perceiveth not the things of the spirit of God, for they are foolishness unto him. VI. To think uncharitably & maliciously of such as serve God sincerely.
. They said in their hearts• Let us destroy them altogether. VII. To think the day of death far off. Isaiah 28.15. Ye have said, We have made a covenant with death, and with hell we are at agreement, though a scourge run over and pass through, it shall not come at us. VIII. That the pains of hell may be eschewed, in the place before mentioned, they say, With hell have we made agreement. IX. That God will defer his both particular and last general coming to judgement.
. I will say unto my soul, soul thou hast much goods laid up for many years. and vers. 45. If that servant say in his heart, my master will defer his coming, &c.
The actuall sinne of the minde, is the euill thought or intent thereof, cōtrary to Gods law. Examples of euill thoughts: God (the onely knower of the heart) hath in diuers places set downe in his word. I. That there is no God, Psal. 10.4. The wicked is so proud, that he seeketh not for God, he thinketh alwaies there is no God. Psal. 14. 1. The foole saith in his heart, there is no God. II. That there is neither prouidence nor presence of God in the world. Psal. 10.11. He hath said in his heart, God hath forgotten: he hideth away his face & will neuer see. vers. 13. Wherefore doth the wicked centemne God? he saith in his heart, thou wilt not regard. III. It imagineth safegard to it selfe from all perils. Psal. 10. 6. He saith in his heart, I shall neuer be mooued nor be in daunger. Revel. 18.7. She saith in her heart, I sit beeing a Queene, and am no widowe, and shall see no mourning. IV. It esteemeth it selfe more excellent thē other. Apoc. 18.7. I sit as a queene. Luk. 18.11. The Pharisie standing thus, praied to himselfe, I thanke thee, O God, that I am not as other men, extortioners, vniust, adulterers, nor yet as this Publi•an. vers. 12. I fast twise in the weeke, and giue tithe of all my possessions. V. That the Gospell of Gods kingdome is meere foolishnes. 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God, for they are foolishnes vnto him. VI. To thinke vncharitably & malitiously of such as serue God sincerely. Math. 12.24. When the Pharisies heard that, they said, he casteth not out diuels but by the prince of diuels. Psal. 74.2. They said in their hearts• Let vs destroy them altogither. VII. To thinke the day of death farre off. Esay 28.15. Ye haue said, We haue made a couenant with death, and with hell we are at agreement, though a scourge runne ouer and passe through, it shall not come at vs. VIII. That the paines of hell may be eschewed, in the place before mentioned, they say, With hell haue we made agreement. IX. That God will deferre his both particular and last generall comming to iudgement. Luk. 12. 19. I will say vnto my soule, soule thou hast much goods laid vp for many yeres. and vers. 45. If that seruāt say in his heart, my master will deferre his comming, &c.
Many carnal men pretend their good meaning: but when God openeth their eyes, they shall see these rebellious thoughts rising in their minds, as sparkles out of a chimney.
Many carnall men pretend their good meaning: but when God openeth their eies, they shall see these rebellious thoughts rising in their minds, as sparkles out of a chimney.
An actual outward sin, is that, to the committing whereof, the members of the body do, together with the faculties of the soul, concur. Such sins as these are infinite. Psal. 40. 12. Innumerable troubles have compassed me, my sins have taken such hold upon me, that I am not able to look up: yea, they are more in number then the hairs of mine head.
An actuall outward sinne, is that, to the committing whereof, the members of the bodie doe, together with the faculties of the soule, concurre. Such sinns as these are infinite. Psal. 40. 12. Innumerable troubles haue compassed me, my sins haue taken such hold vpon me, that I am not able to looke vp: yea, they are more in number then the haires of mine head.
The degrees, are in number four. James 1. 14, 15. Every man is tempted, when he is drawn away by his own concupiscence, and is enticed: Then when lust hath conceived, it bringeth forth sin, and sin when it is finished, bringeth forth death.
The degrees, are in number foure. Iames 1. 14, 15. Euery man is tempted, when hee is drawne away by his owne concupiscence, and is entised: Then when lust hath conceiued, it bringeth foorth sinne, and sinne when it is finished, bringeth foorth death.
The first degree, is temptation, whereby man is allured to sin. This doth Satan by offering to the mind that which is evil. Joh. 13.2. The devil had now put into the heart of Judas Iscariot Simons son to betray him. Act. 5.3. Peter said to Ananias, Why hath Satan filled thine heart that thou shouldest lie? &c. 1. Chr. 21. 1. And Satan stood up against Israel, and provoked David to number Israel. This also is effected upon occasion of some external object, which the senses perceive. Job 31.1. I have made a covenant with mine eyes, why then should I look upon a maid?
The first degree, is temptation, whereby man is allured to sinne. This doth Satan by offering to the mind that which is euill. Ioh. 13.2. The diuell had now put into the heart of Iudas Iscariot Simons sonne to betray him. Act. 5.3. Peter said to Ananias, Why hath Satan filled thine heart that thou shouldest lie? &c. 1. Chr. 21. 1. And Satan stood vp against Israel, and prouoked David to number Israel. This also is effected vpon occasion of some externall obiect, which the senses perceiue. Iob 31.1. I haue made a couenant with mine eyes, why then should I looke vpon a maide?
Abstraction, is the first cogitation of committing sin; whereby the mind is withdrawn from Gods service, to the which it should be always ready prest. Luk. 10.27. Thou shalt love the Lord thy God with all thy heart, and all thy soul, with all thy thought.
Abstraction, is the first cogitation of committing sinne; whereby the mind is withdrawne from Gods seruice, to the which it should be alwaies readie prest. Luk. 10.27. Thou shalt loue the Lord thy God with all thy heart, and all thy soule, with all thy thought.
Inescation, is that whereby an evil thought conceived, and for a time retained in the mind by delighting the will and affections, doth as it were, lay a bait for them to draw them to consent.
Inescation, is that whereby an euill thought conceiued, and for a time retained in the minde by delighting the will and affections, doth as it were, lay a baite for them to draw them to consent.
The second degree, is conception, which is nothing else but a consent and resolution to commit sin. Psal. 7. 14. He shall travail with wickedness, he hath conceived mischief, but he shall bring forth a lie.
The second degree, is conception, which is nothing els but a consent and resolution to commit sinne. Psal. 7. 14. He shall trauaile with wickednes, he hath conceiued mischiefe, but he shall bring forth a lie.
The third degree, is the birth of sin, namely, the committing of sin, by the assistance both of the faculties of the soul, and the powers of the body.
The third degree, is the birth of sinne, namely, the committing of sinne, by the assistance both of the faculties of the soule, and the powers of the bodie.
