A09353:1115
A golden chain, or the description of theologyA golden chaine, or the description of theologie
A golden chain, or the description of theology containing the order of the causes of salvation and damnation, according to Gods word. A view of the order whereof, is to be seen in the table annexed. Written in Latin by William Perkins, and translated by an other. Hereunto is adjoined the order which M. Theodore Beza used in comforting troubled consciences.A golden chaine, or the description of theologie containing the order of the causes of saluation and damnation, according to Gods woord. A view of the order wherof, is to be seene in the table annexed. Written in Latine by William Perkins, and translated by an other. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting troubled consciences.
London: printed by Edward Alde, 1591
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.
IIII. They teach, that predestination, in regard of the last effect thereof, hath his cause in man: namely, in his free will and works. For whom God hath foreseen, that they would willingly receive the grace of God offered them in Christ, & which would lead their lives according to the commandments, them did he predestinate: not by reason of their works, but of his free grace, yet so, as that he had an eye or respect unto the good works which ⟨image 151⟩they would do. This their brainsick imagination, Paul utterly overthroweth, when he teacheth. Eph. 1.4. that God hath chosen the Ephesians before the foundations of the world were laid, not because he did foresee that they would be holy, but that they should be holy & without blame before him in love. Tit. 2.12. Furthermore, seeing there is nothing either above God, or greater then God, it is palpable impiety to set down any cause of his will, which should be either without, or above himself. Therefore we do not without good cause deny, that Gods foreknowledge of faith, and good works in any, can be a motive why God should decree, that some men should be saved.
IIII. They teach, that predestination, in regard of the last effect thereof, hath his cause in man: namely, in his free will and workes. For whom God hath foreseene, that they would willingly receiue the grace of God offered them in Christ, & which would lead their liues according to the commandements, them did he predestinate: not by reason of their workes, but of his free grace, yet so, as that he had an eie or respect vnto the good works which ⟨image 151⟩they would do. This their brainesick imagination, Paul vtterly ouerthroweth, when he teacheth. Eph. 1.4. that God hath chosen the Ephesians before the foundations of the world were laid, not because he did foresee that they would be holy, but that they should be holy & without blame before him in loue. Tit. 2.12. Furthermore, seeing there is nothing either aboue God, or greater then God, it is palpable impietie to set downe any cause of his wil, which should be either without, or aboue himselfe. Therefore we doe not without good cause deny, that Gods foreknowledge of faith, and good workes in any, can be a motiue why God should decree, that some men should be saued.