A09353:65
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.
The constitution of a person is, when as a personal propriety, or the proper manner of subsisting is adjoined to the Deity, or one divine nature.
The constitution of a person is, when as a personall proprietie, or the proper manner of subsisting is adioyned to the Deitie, or one diuine nature.
Distinction of persons, is that, which albeit every person is one and the same perfect God, yet the Father is not the Son or the holy Ghost, but the Father alone; the Son is not the Father or the holy Ghost, but the Son alone; and the holy Ghost is not the Father or the Son, but the holy Ghost alone: so that in these there is diversity of persons, but unity of essence.
Distinction of persons, is that, which albeit euery person is one and the same perfect God, yet the Father is not the Sonne or the holye Ghost, but the Father alone; the Sonne is not the Father or the holy Ghost, but the Sonne alone; and the holy Ghoast is not the Father or the Sonne, but the holy Ghoast alone: so that in these there is diuersitie of persons, but vnitie of essence.
The communion of the persons, or rather union, is that by which each one is in the rest, and with the rest, by reason of the unity of the Godhead: and therefore every each one doth possess love, and glorify another, and work the same thing. Joh. 14.10. Believest thou not that J am in the Father, and the Father is in me? the words that I speak unto you, J speak not of my self but my Father that dwelleth in me, he doth the works. Pro. 8.22. The Lord hath possessed me in the beginning of his way: J was before his works of old. And vers. 30. Then was J with him as a nourisher, and J was daily his delight, rejoicing alway before him.