A09339:4245
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
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.
III. Our reasons.
Now for the confirmation of the doctrine we hold, namely, that a man willeth not his own conversion of himself by nature either in whole or in part, but by grace wholly and alone: these reasons may be used. The first is taken from the nature and measure of mans corruption, which may be distinguished into two parts. The first is the want of that original righteousness, which was in man by creation: the second, is a proneness and inclination to that which is evil, and to nothing that is truly good. This appeareth, Gen. 8.21. the frame of mans heart (saith the Lord) is evil from his childhood: that is, the disposition of the understanding, will, affections, with all that the heart of man deviseth, formeth, or imagineth, is wholly evil. And Paul saith, Rom. 8.7. The wisdom of the flesh is enmity against God. Which words are very significant: for the word [[Greek or Hebrew]] translated wisdom, signifieth that the best thoughts the best desires, affections, and endeavour that be in any natural man, even those that come most near to true holiness, are not only contrary to God, but even enmity it self. And hence I gather, that the very heart it self, that is, the will and mind, from whence these desires and thoughts do come, are also enmity unto God. For such as the action is, such is the faculty whence it proceedeth: such as the fruit is, such is the tree: such as the branches are such are the roots. By both these places it is evident, that in man there is not only a want, absence, or deprivation of original righteousness, but a proneness also by ⟨p. 913⟩nature unto that which is evil: which proneness includes in it an inclination not to some few, but to all and every sin: the very sin against the holy Ghost not excepted. Hence therefore, I reasons thus: If every man by nature doth both want original justice, and be also prone unto all evil, then wanteth he natural freewill to will that which is truly good: But every man by nature wants original justice, and is also prone unto all evil: Ergo: Every man naturally wants freewill, to will that which is good.