A09339:1608
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
AN EXPOSITION OF THE CREED. I believe in God. &c.AN EXPOSITION OF THE CREED. I beleeue in God. &c.
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.
Paul desired to preach the word of God in Asia and Bithynia, 1but he was hindered by the spirit. For all this, there is no contrariety between Paul and the spirit of God; but in the show of discord great consent. For that which Paul willeth well, the spirit of God willeth not, by a better will: though the reason hereof be secret, and the reason of Pauls will manifest. Again the minister in charity reputing the whole congregation to be elect, in holy manner seeketh and willeth the salvation of every one, which nevertheless the Lord in his eternal counsel willeth not. Now between both these wills there may be and is a difference without contrariety. For one good thing as it is good may differ from another; but it cannot be contrary unto it. It may further be alleged, that in this prayer there seems to be a combat and fight in the mind, will, and affections of Christ, and therefore sin. Ans. There are three kind of combats: the one between reason and appetite, and this fight is always sinful, and was not in Christ: the second is between the flesh and the spirit, and this may be in Gods child who is but in part regenerate; but it did ⟨p. 304⟩not befall Christ who was perfectly holy. The third is a combat of divers desires, upon sundry respects drawing a man to and fro. This may be in mans nature without fault: and was in Christ, in whom the desire of doing his Fathers will striving and struggling with another desire; whereby nature seeks to preserve it self, caused him to pray in this manner.
Paul desired to preach the word of God in Asia and Bithynia, 1but he was hindred by the spirit. For all this, there is no contrarietie betweene Paul and the spirit of God; but in the shew of discord great consent. For that which Paul willeth well, the spirit of God willeth not, by a better will: though the reason hereof be secret, and the reason of Pauls will manifest. Againe the minister in charitie reputing the whole congregation to be elect, in holy manner seeketh and willeth the saluation of euery one, which neuerthelesse the Lord in his eternall counsell willeth not. Now betweene both these wills there may be and is a difference without contrarietie. For one good thing as it is good may differ from another; but it cannot be contrarie vnto it. It may further be alleadged, that in this praier there seemes to be a combate and fight in the minde, will, and affections of Christ, and therefore sinne. Ans. There are three kind of combates: the one betweene reason and appetite, and this fight is alwaies sinnefull, and was not in Christ: the second is betweene the flesh and the spirit, and this may be in Gods child who is but in part regenerate; but it did