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.

I. Our consent.

Freewill both by them and vs, is taken for a mixt power in the minde and will of man: whereby discerning what is good and what is euill, he doth ac∣cordingly choose or refuse the same.

I. Conclus. Man must be considered in a foure-fold estate, as he was created, as he was corrupted, as he is renewed, as he shalbe glorified. In the first estate, we ascribe to mans will libertie of nature in which he could will or ••ill either good or euill: in the third, libertie of grace: in the last libertie of glorie. All the doubt is of the second estate: and yet therein also we agree, as the conclusions following will declare.

II. Conclus. The matters where about freewill is occupied are principally the actions of men, which be of three sorts; naturall, humane, spirituall. Natu∣rall actions are such as are cōmon to men with beasts, as to eate, drink, sleepe, heare, see, smell, tast, and to mooue from place to place: in all which we ioyne with the Papists, and hold that man hath freewil, and euen since the fall of A∣dam by naturall power of the mind doth freely performe any of these actions or the like.

III. Conclus. Humane actions are such as are common to all men good & bad, as to speake and vse reason, the practise of all mechanicall and liberal arts, and the outward performance of Ciuill and Ecclesiasticall duties, as to come to the Church, to speake and preach the word, to reach out the hand to re∣ceiue the Sacrament, and to lend the eare to listen outwardly to that which is taught. And hither we may referre the outward actions of ciuill vertues; as namely Iustice, temperance, gentlenes, liberalitie. And in these also we ioyne with the Church of Rome, and say (as experience teacheth) that men haue a naturall freedome of will, to put them or not to put them in execution. Paul saith, Rom. 2.14. The Gentiles that haue not the law doe the things of the law by nature, that is, by natural strength: and he saith of himselfe, that before his con∣uersion touching the righteousnes of the law, he was vnblameable, Phil. 3. 6. And for this externall obedience, naturall men receiue reward in temporall things. Matth. 6.5. Ezech. 29.19. And yet here some caueats must be remem∣bred: I. that in humane actions, mans will is weake and feeble, and his vnder∣standing dimme and darke; and thereupon he often failes in them. And in all such actions with Augustine I vnderstand the will of man to be onely woun∣ded or halfe dead. II. That the will of man is vnder the will of God, and ther∣fore to be ordered by it: as Ieremie saith, chap. 10.23. O Lord, I know that the way of man is not in himselfe, neither is in man to walke or direct his steppes.

IV. Conclus. The third kind of actions are spirituall more neerely concer∣ning the heart or conscience, and these be two-fold: they either concerne the kingdome of darknes, or els the kingdome of God. Those that concerne the kingdome of darknes are sinnes properly: and in these we likewise ioyne with the Papists and teach, that in sinnes or euill actions man hath freedome of wil. Some peraduenture will say, that we sinne necessarily, because he that sinneth cannot but sinne: and that freewill & necessitie cannot stand together. Indeed

the necessitie of compulsion or coaction, and freewill cannot agree: but there is another kind of necessitie which may stand with freedome of will: for some things may be done necessarily and also freely. A man that is in close prison, must needes there abide and can not possibly get forth and walke where he will; yet can he mooue himselfe freely and walke within the prison: so like∣wise, though mans will be chained naturally by the bonds of sinne, and there∣fore cannot but sinne: and thereupon sinneth necessarily, yet doth it also sinne freely.

V. Conclus. The second kind of spirituall actions or things, concerne the kingdome of God: as repentance, faith, the conuersion of a sinner, new obedi∣ence, and such like: in which we likewise in part ioyne with the Church of Rome and say, that in the first conuersion of a sinner, mans freewill concurres with Gods grace, as a fellow or coworker in some sort. For in the conuersion of a sinner three things are required: the word, Gods spirit, and mans will: for mans will is not passiue in all & euery respect, but hath an actiō in the first cō∣uersion and change of the soule. When any man is conuerted, this worke of God is not done by compulsion, but he is conuerted willingly: and at the very time when he is conuerted, by Gods grace he wills his conuersion. To this ende saide Augustine, Serm. 15. de verb. Apost. He which made thee without thee, will not saue thee without thee. Againe,* 1.1 That is certen, that our will is required in this, that we may doe any good thing well: but we haue it not from our owne power but God workes to wil in vs. For looke at what time God giues grace, at the same time hea 1.2giueth a will to desire and will the same grace: as for example, when God workes faith, at the same time he workes also vpon the will causing it to desire faith and willingly to receiue the gift of beleeuing. God makes of the vnwilling will a willing will: because no man can receiue grace vtterly against his will, considering will constrained is no will. But here we must remember, that howsoeuer in respect of time the working of grace by Gods spirit, and the willing of it in man goe togither: yet in regard of order, grace is first wrought, and mans will must first of all be acted and mooued by grace, and then it also acteth, willeth, and mooueth it selfe. And this is the last point of consent betweene vs and the Romane Church touching freewill: neither may we proceede further with them.

Notes

• * 1.1

  de grat. & l. arbitr. 1.
• a 1.2

  Posse velle, & actu velle recipere.