A09339:120
A Golden Chain
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.
Cambridge: printed by John Legat, 1600Cambridge: printed by Iohn Legat, 1600
Chapter 6: Of Gods works, and his decree.Chapter 6: Of Gods workes, and his decree.
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 same decree of GOD, is the first and principal working cause of all things, which also is in order, and time before all other causes. For with Gods decree is always his will annexed, by the which he can willingly effect that he hath decreed. And it were a sign of impotency, to decree any thing which he could not willingly compass. And with Gods will is conjoined an effectual power, by which the Lord can bring to pass, whatsoever he hath freely decreed.
The same decree of GOD, is the first and principall working cause of all things, which also is in order, and time before all other causes. For with Gods decree is alwaies his will annexed, by the which he can willingly effect that he hath decreed. And it were a signe of impotencie, to decree any thing which he could not willingly compasse. And with Gods will is conioyned an effectuall power, by which the Lord can bring to passe, whatsoeuer he hath freely decreed.
This first and principal cause, howbeit in it self it be necessary, yet it doth not take away freedom of will in election, or the nature and property of second causes, but only brings them into a certain order, that is, it directeth them to the determinate end: whereupon the effects and events of things are contingent or necessary, as the nature of the second cause is. So Christ according to his Fathers decree died necessarily, Act. 17.3. but yet willingly, Math. 25. 39. And if we respect the temperature of Christs body, he might have prolonged his life; and therefore in this respect may be said to have died contingently.
This first and principall cause, howbeit in it selfe it be necessarie, yet it doth not take away freedome of will in election, or the nature and propertie of second causes, but onely brings them into a certaine order, that is, it directeth them to the determinate ende: whereupon the effects and euents of things are contingent or necessarie, as the nature of the second cause is. So Christ according to his Fathers decree died necessarily,