A09353:1138
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.
Secondly it is false that God will have none damned. ⟨image 156⟩For seeing that some men are condemned, it must needs be either with his will, or without his will. If without his will, then violence shall be offered to the will of God, something being done against it, which is impious once to think, if with it God must needs change his mind, which cannot be. Neither is there any cause why we should think that God is an accepter of persons, if so be he ordain any to condemnation: because he was not moved hereunto by any inherent circumstance of any mans person: neither oweth he ought to any man, and may do with his own that which seemeth good unto him.
Secondly it is false that God will haue none damned. ⟨image 156⟩For seeing that some men are condemned, it must needes be either with his will, or without his will. If without his will, then violence shalbe offred to the will of God, something being doone against it, which is impious once to thinke, if with it God must needes change his minde, which cannot be. Neither is there any cause why we should think that God is an accepter of persons, if so be he ordaine any to condemnation: because he was not moued hereunto by any inherent circumstance of any mans person: neither oweth he ought to any man, and may do with his own that which seemeth good vnto him.
Neither must any think that hereby God hateth his creature: for he decreed to destroy his workmanship, not because he hated it, but upon just causes known to him, he ordained it to be subject to his hatred. And God doth not actually hate any thing for ought but sin. That saying of Aug. to Simpl. is a true saying. When God maketh the wicked, whom he doth not justify, vessels of wrath, he doth it not to hate that which he made: for in that he made them vessels, they have their use, namely, that by their pains to which they were ordained, the vessels of honour might reap profit. God therefore doth not hate them, in that they are men, or vessels, neither any thing that he made in them by creation, or ordination. For God hateth nothing which he hath made. But in as much as he made them vessels of destruction, he did it to instruct others. As for their impiety which he never made, that he hateth utterly. As therefore a judge hateth theft in a man, but he doth not