A09353:754
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 resolution.
Covet. The cogitation or motion of the hart, is of three sorts. The first is, some glancing or sudden thought, suggested to the mind by Satan, which suddenly vanisheth away, and is not received of the mind. This is no sin. For it was in Christ, when he was tempted by the devil. Matth. 1.4. The second is, a more permanent thought or motion, the which, as it were, tickleth and inveigleth the mind with some inward joy. The third is, a cogitation drawing from the will and affection, full assent to sin. We are to understand this commandment of the second sort of motions only, not of the first, or of the last, to which the five former commandments do belong.
Couet. The cogitation or motion of the hart, is of three sorts. The first is, some glauncing or sodaine thought, suggested to the minde by Satan, which sodainly vanisheth away, and is not receiued of the minde. This is no sinne. For it was in Christ, when he was tempted by the deuill. Matth. 1.4. The second is, a more parmenent thought or motion, the which, as it were, tickleth and inueigleth the minde with some inward ioy. The third is, a cogitation drawing from the will and affection, full assent to sinne. We are to vnderstand this commaundement of the second sort of motions onely, not of the firste, or of the last, to which the fiue former commandements doe belong.
Now then to covet, is to think inwardly, and also to desire any thing, whereby our neighbour may b•e hindered, albeit there ensue no assent of the will, to commit that evil. For the very Philosophers condemn covetousness of the very hart, and Civilians