The ninth Chapter. Wherein is treated and discoursed of workes of Supererogation, of Purgatotorie, and of other papisticall corruptions.
1 BVt forsomuch as superstitious men doo labour, by some places of the scripture, to thrust vpon the church manie of the works of supererogatio~; first we will sée what the opinion of these men is, and by what reasons they confirme the same; afterward we will bring weightie arguments against their error; further, we will consider what must be determined by the word of God; lastlie shalbe confuted the reasons, which séeme to withstand this discourse. Touching the first, 2 it is taught in the schooles; that God is so verie good, that whereas he might haue compelled vs to manie, and almost to an infinite number of things; yet would he not bind vs so greatlie, as he might haue doone: but in the kéeping of the lawe, he limited vs within certeine bounds and latizes, within which whosoeuer shall kéepe themselues, shall atteine vnto saluation. But and if so be there be anie found so prompt and willing, as they will go beyond the bounds prescribed them in the commandements, that is verie lawfull; neither is it doone without great praise and reward. Wherefore they terme such works, not to be works of dutie, wherevnto we are bound by the lawe. And séeing such kind of actions (as they saie) be most honest, and most holie, they call them works of supererogation, 3 [that is, an ouerplus of well deseruing:] as though by them we bestowe and giue more than we are bound to doo.
2 For the confirming of these things, 4 they bring the first argument out of the epistle to the Corinthians. It was lawfull for Paule, and that by all lawes, to take his expensis while he preached; and yet he did not take them: wherefore he gaue more than was necessarie by the commandement of God. Wherevpon he sharplie rebuked the Corinthians, saieng; 5 I absteined euen from those things which were lawfull for me, and will not ye temper your selues from the things that be vnlawfull? Further, 6 they bring foorth the yong man, which was desirous to obteine euerlasting life: to whom the Lord said; Keepe the commandements. Behold (saie they) Christ describeth to him a generall kéeping of the commandements, as being necessarie for his saluation. The yong man goeth yet further, and testifieth, that he kept those commandements from his childhood. Christ hearing this, looked vpon him, and loued him, and said; If thou wilt be perfect, go thy waies, sell all that thou possessest, and giue it to the poore, and followe me. This (saie they) is a worke of supererogation: for he had first as much as was required vnto saluation. This did Christ, as being perfect, set before him, which was put to his choise, whether he would doo it or no.
Also they bring an argument out of the seuenth chapter of the first epistle to the Corinthians, 7 touching sole life or virginitie, 8 which state is so fréelie laid before vs, as he which taketh not the same vpon him, may haue saluation: but he which doth take it vpon him, is both commended the more, and is said to doo somewhat better. Wherefore the apostle saith; He that giueth his daughter in marriage, dooth well: but he that giueth hir not, dooth better. 9 And he plainlie testifieth; that He hath no commandement touching this matter, but onlie that he giueth counsell. Wherevpon they appoint manie euangelicall counsels: 10 the which Thomas, and other Schoole-men doo thus define; namelie, that they be persuasions of a greater good added to the co~ mandements, that a more readie & better end may be atteined: the which things doo not bind vs to assent vnto them, but onelie that we contemne them not; and that as touching the preparation of the mind, we at a certeine time both admit and execute them.