A09339:4356
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.
The third difference about justification is concerning this point, namely, ⟨p. 937⟩how far forth good works are required thereto.
The third difference about iustification is concerning this point, namely, ⟨p. 937⟩how farreforth good workes are required thereto.
The doctrine of the Church of Rome is, that there be two kinds of justification: the first and the second, as I have said. The first is, when one of an evil man is made a good man: and in this, works are wholly excluded, it being wholly of grace. The second is, when a man of a just man is made more just. And this they will have to proceed from works of grace: for (say they) as a man when he is once borne can by eating and drinking make himself a bigger man, though he could not at the first make himself a man: even so, a sinner having his first justification, may afterward by grace make himself more just. Therefore they hold these two things: I. that good works are meritorious causes of the second justification, which they term Actual: II. that good works are means to increase the first justification, which they call habitual.
The doctrine of the Church of Rome is, that there be two kinds of iustification: the first and the second, as I haue said. The first is, when one of an euill man is made a good man: and in this, workes are wholly excluded, it beeing wholly of grace. The second is, when a man of a iust man is made more iust. And this they will haue to proceede from workes of grace: for (say they) as a man when he is once borne can by eating and drinking make himselfe a bigger man, though he could not at the first make himselfe a man: euen so, a sinner hauing his first iustification, may afterward by grace make himselfe more iust. Therefore they hold these two things: I. that good works are meritorious causes of the second iustification, which they tearme Actual: II. that good works are means to increase the first iustificatiō, which they cal habitual.