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.

Our reasons.

The first shall bee taken from the properties and conditions that must bee in a worke meritorious, and they are foure. I. A man must doe it of himselfe, and by himselfe: for if it be done by another, the merit doeth not properly be∣long to the doer. II. A man must doe it of his owne freewill and pleasure, not of due debt: for when wee doe that which wee are bound to doe, wee doe no more but our dutie. III. The worke must bee done to the profit of another, who thereupon must be bound to repay the like. IV. The reward and the work must be in proportion equall, for if the reward be more then the work, it is not a reward of desert, but a gift of good will. Hence followes a notable conclusion: That Christs manhood considered a part from his Godhead, cannot me∣rit at Gods hand•• though it be more excellent euery way then all both men and an∣gels. For beeing thus considered, it doth nothing of it selfe, but by grace recei∣ued from the godhead: though it also be without measure. Secondly Christs manhood is a creature, and in that regard bound to doe whatsoeuer it doth. Thirdly, Christ as man cannot giue any thing to God, but that which hee re∣ceiued from God: therfore cānot the manhood properly by it selfe merit, but onely as it is personally vnited vnto the godhead of the Sonne. And if this bee so, then much lesse can any meere man, or any angell merit: yea it is a madnes

to thinke, that either our actions or persons should be capable of any merit whereby we might attaine to life eternall.

Reason II. Exod. 20. ••. And shew mercie vpon thousands in them that loue me, and keepe my commandements. Hence I reason thus: where reward is gi∣uen vpon mercie, there is no merit: but reward is giuen of mercie to them that fulfill the law: therefore no merit. What can we any way deserue, when our full recompence must be of mercie? And this appeares further by Adam: if he had stood to this day, he could not by his continuall and perfect obedi∣ence, haue procured a further increase of fauour at Gods hand, but should onely haue continued that happie estate in which he was first created.

Reason III. Scripture directly condemneth merit of workes. Rom. 6.23: The wages of sinne is death: but the gift of God is eternall life through Iesus Christ our Lord. The proportion of the argument required that S. Paul should haue said: The reward of good works is eternall life, if life euerlasting could be de∣serued, which cannot; because it is a free gift. Againe, Tit. 3.5. We are saued not by workes of righteousnes which we haue done, but according to his mercie he saued vs. And Eph. 2.8, 10. By grace you are faued through faith, and that not of your selues, it is the gift of God: not of workes which God hath prepared that we should walke in them. If any works be crowned, it is certen that the sufferings of Mar∣tyrs shall be rewarded: now of them Paul saith, Rom. 8.18. The sufferings of this life are not worthie of the glorie to come. Where then is the value and dignitie of other works? To this purpose Ambr. saith, The iust man though he be tormen∣ted in the brasen bull is still iust, because he iustifieth God, and saith he suffereth lesse then his sinnes deserue.

Reason IV. Whosoeuer will merit, must fulfill the whole law: but none can keepe the whole law: For if we say we haue no sinne, we deceiue our selues, 1. Ioh. 1. And he that sinnes against one commandement is guiltie of the whole law. And what can he merit, that is guiltie of the breach of the whole law?

Reason V. We are taught to pray on this manner, Giue vs this day our daily bread: wherein we acknowledge euery morsell of bread to be the meere gift of God without desert: and therefore must we much more acknowledge life eternall to be euery way the gift of God. It must needes therefore be a satani∣call insolencie for any man to imagine, that he can by his workes merit eternal life, who can not merit bread.

Reason VI. Consent of the auncient Church. a 1.1 Bernard, Those which we call our merits, are the way to the kingdome, and not the cause of raigning. August. Manuali chap. 22. All my hope is in the death of my Lord. His death is my merit —: my merit is the passion of the Lord. I shall not be void of merits, so long as Gods mercies are not wanting. Basil on Psal. 114. Eternall rest is reserued for them, which haue striuen lawfully in this life: not for the merits of their doings, but vpon the grace of the most bountifull God, in which they trusted. August. on Psal. 120. He crowneth thee, because he crowneth his owne gifts, not thy merits. And Psal. 142. Lord thou wilt quicken me in thy iustice, not in mine: not because I deser∣ued it, but because thou hast compassion.

Notes

• a 1.1

  De inter∣pellatione David. 4. vel. ps. 72.