A09339:4252
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
Section 1 › III. Objections of Papists.Section 1 › III. Obiections of Papists.
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. Objections of Papists.
III. Obiections of Papists.
Object. I. First they allege that man by nature may do that which is good, and therefore will that which is good: for none can do that which he neither willeth nor thinketh to do, but first we must will and then do. Now (say they) men can do good by nature, as give alms, speak the truth, do justice, and practise other duties of civill virtue: and therefore will that which is good. I answer, that a natural man may do good works for the substance of the outward work: but not in regard of the goodness of the manner: these are two divers things. A man without supernatural grace may give alms, do justice, speak the truth, &c. which be good things considered in themselves; as God hath commanded them; but he cannot do them well. To think good things & to do good things are natural works: but to think good things in a good manner, and to do them well, so as God may accept the action done, are works of grace. And therefore the good thing done by a natural man is a sin, in respect of the doer; because it fails both for his right beginning, which is a pure heart, good conscience, and faith unfeigned; as also for his end which is the glory of God.
Obiect. I. First they alleadge that man by nature may doe that which is good, and therefore will that which is good: for none can doe that which he neither willeth nor thinketh to doe, but first we must will and then doe. Now (say they) men can doe good by nature, as giue almes, speake the truth, doe iustice, and practise other duties of ciuill vertue: and therefore will that which is good. I answer, that a naturall man may doe good workes for the substance of the outward worke: but not in regard of the goodnes of the manner: these are two diuers things. A man without supernatural grace may giue almes, doe iustice, speake the truth, &c. which be good things considered in themselues; as God hath commanded them; but he cannot do them well. To thinke good things & to doe good things are naturall workes: but to thinke good things in a good maner, and to do them well, so as God may accept the action done, are workes of grace. And therefore the good thing done by a naturall man is a sinne, in respect of the doer; because it failes both for his right beginning, which is a pure heart, good conscience, and faith vnfained; as also for his ende which is the glorie of God.