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.

II. The dissent or difference.

The point of difference standeth in the cause of the freedome of mans will in spirituall matters, which concerne the kingdome of God. The Papists say, mans will concurreth and worketh with Gods grace in the first conuersion of a sinner by it selfe, and by it owne naturall power; and is onely helped by the holy Ghost. We say, that mans will worketh with grace in the first conuersi∣on, yet not of it selfe, but by grace. Or thus; They say will hath a naturall coo∣peration: we denie it, and say it hath cooperation onely by grace, beeing in it selfe not actiue but passiue; willing well onely as it is mooued by grace, wher∣by it must first be acted and mooued, before it can act or will. And that we may the better conceiue the difference, I will vse this comparison: The church of Rome sets forth the estate of a sinner by the condition of a prisoner, and so doe we: marke then the difference. It supposeth the said prisoner to lie bound

hand and foote with chaines and fetters, and withall to be sicke and weake, yet not wholly dead but liuing in part: it supposeth also that being in this case, he stirreth not himselfe for any helpe, and yet hath ability and power to stirre. Hereupon if the keeper come and take away his bolts and fetters, and hold him by the hand, & helpe him vp, he can and will of himselfe stand & walke and goe out of prison: euen so (say they) is a sinner bound hand and foot with the chaine of his sinnes: and yet he is not dead but sicke, like to the wounded man in the way betweene Ierico and Ierusalem. And therefore doth he not will and a••fect that which is good: but if the holy Ghost come and doe but vntie his bands, and reach him his hand of grace, then can he stand of himself and will his owne saluation, or any thing els that is good. We in like manner graunt, that a prisoner fitly resembleth a naturall man, but yet such a prisoner must he be, as is not onely sicke and weake, but euen starke dead: which can not stirre though the keeper vntie his bolts and chaines, not heare though he sound a trumpet in his eare: and if the said keeper would haue him to mooue and stirre, he must giue him not onely his hand to helpe him, but euen soule and life also: and such a one is euery man by nature; not onely chained & fet∣tered in his sinnes but stark dead therein: as one that lieth rotting in the graue, not hauing any abilitie or power to mooue or stirre: and therefore he cannot so much as desire or do anything that is truly good of himself, but God must first come and put a new soule into him, euen the spirit of grace to quicken and reuiue him: and then beeing thus reuiued, the will beginneth to will good things at the very same time, when God by his spirit first infuseth grace. And this is the true difference betweene vs and the Church of Rome in this point of freewill.