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.

The difference.

The Papists hold (as the writings of the learned among them teach) that a man beeing in the state of grace, may not onely keep all the commandements of the lawe, and thereby deserue his owne saluation: but also goe beyonde the lawe and doe workes of supererrogation which the lawe requireth not: as to performe the vowe of single life, and the vow of regular obedience, &c. And by this meanes (they say) men deserue a greater degree of glorie then the lawe can affoard. Of perfection they make two kinds: one they call necessarie perfe∣ction, which is the fulfilling of the lawe in euery commandement, whereby e∣ternall life is deserued. The second, is profitable perfection, when men doe not onely such things as the law requires, but ouer and besides, they make certain vowes, and performe certaine other duties which the law inioynes not: for the doing whereof they shall bee rewarded with a greater measure of glory, then the lawe designeth. This they make plaine by comparison: Two souldiers fight in the fielde vnder one and the same captaine: the one onely keepes his standing, and thereby deserues his paie: the other in keeping of his place, doth also winne the enemies standard; or doe some other notable exploit: now this man besides his pay deserues some greater reward. And thus (say they) it is with all true Catholikes in the state of grace: they that keep the law shall haue life eternall: but they that doe more then the lawe, as workes of supererrogati∣on, shall be crowned with greater glorie. This is their doctrine. But we on the contrarie teach, that albeit we are to striue to a perfection as much as we can, yet no man can fulfill the lawe of God in this life: much lesse doe workes of supererrogation: for the confirmation whereof, these reasons may be vsed. I. In the morall lawe two things are commanded. First the loue of God and mā. Secondly, the manner of this loue: nowe the manner of louing God, is to loue him with all our heart and strength. Luk. 10.27. Thou shalt loue the Lord thy God with all thy heart, and with all thy soule, and with all thy strength, and with all thy thought, &c. As Bernard said, The measure of louing god, is to loue him without measure, and that is to loue him with the greatest perfection of loue that can befall a creature. Hence it followes that in louing God, no man can possibly doe more then the lawe requireth: and therfore the performance of all vowes

whatsoeuer, & all like duties, comes short of the intention or scope of the law.

II Reason. The compasse of the law is large, & comprehendeth in it more then the minde of man can at the first conceiue: for euery commandement hath two parts, the negatiue and the affirmatiue. In the negatiue is forbidden not onely the capitall sinne named, as murther, theft, adulterie, &c. but all sinns of the same kinde, with all occasions and prouocations thereto. And in the af∣firmatiue is commanded not onely the contrarie vertues, as the loue of God, and the loue of our neigbours honour, life, chastitie, goods, good name, but the vse of all helpes and meanes, whereby the saide vertues may bee preser∣ued, furthered, and practised. Thus hath our Sauiour Christ himselfe expoun∣ded the lawe, Math. 5.6. vpon this plaine ground I conclude, that all duties pertaining to life and manners, come within the list of some morall comman∣dement. And that the Papists making their works of supererrogation meanes to further the loue of God and man, must needes bring them vnder the com∣passe of the lawe. Vnder which, if they be, they cannot possibly goe beyonde the same.

Reason III. Luk. 17.10. When ye haue done all those things that are comman∣ded vs we are vnprofitable seruāts: we haue done that which was our duty to do. The Papists answer that we are vnprofitable to God but not to our selues: but this shift of theirs is beside the very intent of the place. For a seruant in doing his duty is vnprofitable euen to himselfe, and doth not so much as deserue thanks at his masters hand as Christ saith, v: 9•• Doeth he thanke that seruant. Secondly they answer, that we are vnprofitable seruants in doing things commanded: yet when we doe things prescribed in the way of counsell, we may profit our selues, and merit thereby. But this aunswere doeth not stand with reason. For things commanded, in that they are commaunded, are more excellent then things left to our libertie: because the will and commandement of God giues excellencie and goodnesse vnto them. Againe counsells are thought to bee harder then the commandements of the lawe: and if men cannot profit them∣selues by obedience of morall precepts, which are more easie: much lesse shall they be able to profit themselues by counsels which are of greater difficultie.

Reason IV. If it be not in the abilitie and power of man to keepe the lawe, then much lesse is he able to doe any worke that is beyond and aboue all the lawe requireth: but no man is able to fulfill the lawe, and therefore no man is able to supererrogate. Here the papists denie the proposition: for (say they) though we keepe not the lawe, yet we may doe things of counsell aboue the lawe, and thereby merit. But by their leaues, they speake absurdly: for in com∣mon reason, if a man faile in the lesse, he cannot but faile in the greater. Nowe (as I haue said) in popish doctrine, it is easier to obey the morall lawe then to performe the counsells of perfection.