sinful;" (v. 13;) as being done against such a degree of light, by which it appears, that "he is carnal and sold under sin." (v. 14.) And though his understanding may be enlightened by the revelation of the law of God made to him, so that he has some inclination to obey it, yet, "he cannot do that which he would;" and from hence he knew, that " in his flesh dwelt no good thing." (v. 18.) For though "to will was present," yet he found not a way to perform that which was good," owing to "the sin that dwelt in him." (v. 17.) If then St. Paul could speak of himself, possessed of all the light which a divinely inspired law could give him, and educated in the strictest sect of his religion, we may from thence conclude, how little reason there is to believe, that an unregenerate man can do actions not only good, but perfect and meritorious.a

A distinction, however, should be made between the methods of God's goodness and of his justice; for since we find, (1 Kings, xxi. 29,) that upon Ahab's humiliation, notwithstanding that it was feigned, he yet granted him and his family a reprieve for some time, from the judgments that had been denounced against them, we may conclude that he will not desert those

See Field of the Church, p. 256. Turretin Inst. Theol. L. 17. Q. 5.; Homily of Good Works; Bp. Saunderson on Rom. iii, 8; and Nowel's Catec. p. 101.

who make use of the degree of light allotted to them; but that he who is faithful in his little shall be made ruler over more. This Article, therefore, is not to be regarded as tending to discourage men's endeavours, but only to increase their humility; to teach them not to think of themselves above measure, but soberly; to depend always on the mercy of God, and ever to fly to it.'

ARTICLE XIV.

OF WORKS OF SUPEREROGATION.

VOLUNTARY WORKS, BESIDES, OVER AND ABOVE GOD'S

COMMANDMENTS, WHICH THEY CALL WORKS OF SU-
PEREROGATION

CANNOT BE TAUGHT WITHOUT AR-
ROGANCY AND IMPIETY. FOR, BY THEM, MEN DO
DECLARE THAT THEY DO NOT ONLY RENDER UNTO
GOD AS MUCH AS THEY ARE BOUND TO DO; BUT
THAT THEY DO MORE FOR HIS SAKE, THAN OF
BOUNDEN DUTY IS REQUIRED.

WHERREAS, CHRIST

SAITH PLAINLY, WHEN YE HAVE DONE ALL THAT
ARE COMMANDED TO YOU, SAY, WE ARE UNPROFI-
TABLE SERVANTS.

THE Roman Catholics hold, that beside those rules which all men are obliged to follow under

pain of sin, there are also counsels of perfection given in the New Testament, the observance of which exalts men to a sublimer degree of holiness than is necessary in order to their salvation.a Those, therefore, who follow these counsels, perform more than they are bound to do, and have, consequently, a stock of merit to communicate to others. In opposition to this doctrine, it may be observed: I. There are no such counsels given : II. No man can perform works of Superero

gation.

b

a See Bellar. de Monac. 1. 2. c. 6, 7. It should be observed, that the Council of Trent made no decree directly on the subject of the present Article.

b It is but fair to observe, that the doctrine of an actual communication of merit is disclaimed by moderate, Roman Catholics. Their opinion on the subject, according to Bellarmine, is this: They conceive that there are two kinds of punishment attending on sin, eternal and temporal; the former is absolved by Christ, the latter must be removed by ourselves. (de Pœnit. 1. 2. c. 11, and 1. 4. c. 10, 13, 14.) All good works (and therefore works of supererogation) have a twofold value attached to them; for they are meritorious of eternal life, and also satisfactory, that is, capable of atoning for, and removing the temporal punishment of sins. This satisfactory property, therefore, of works of supererogation, constitutes the treasury which is placed in the Pope's hands, and by which he grants relief from temporal inflictions, and from the pains of purgatory. But as to the meritorious part of these works, they are rewarded by a more exalted degree of glory hereafter. (See Bell. de Indulg. 1. 1. c. 2, 5. 1. 2. c. 9, 12. Conc. Trid. sess. 25. dec. de Indulg.; Rhem. Test. Annot. in 2 Cor. ii. 10, and viii. 14; and Catech. par. 2. de sac pæn.)

"The works which we do more than precept, are called works of supererogation." (Rhem. Test. Annot. in Luke, xi. 35.)

I. There are no counsels of perfection given in Scripture. This is evident from the nature of those commands which devolve on all men. We are required" to love God with all our heart, "and with all our soul, and with all our "strength, and with all our mind; and our "neighbour as ourselves." (Luke, x. 27.). These commands are of so great extent, that we cannot imagine how any thing can be acceptable to God, which does not fall within them; for, if there be a degree of pleasing God, to which we do not study to attain, then we do not love him so entirely as this command obliges us, and therefore we commit sin. To avoid this consequence, Roman Catholic writers have asserted, that we are only bound to value God above all things, but not to have a love of such a vast extent for him. This assertion, however, needs no refutation.

66

Further, we are said "to be bought with a price," and are, therefore, required “to glorify “God in our bodies, and in our spirits, which are his." (1 Cor. vi. 20.) This and similar commands are of universal obligation, and include every good act; for, if we are Christ's property, then we ought to apply ourselves to every

a

Hence, if a man can exceed this command, he must love God beyond his strength, that is, he can love him more than he can!

This is asserted by Bellarmine, (de Monac. 1. 2. c. 6. p. 360, c.)

thing in which his honour, or the honour of his religion are concerned.

In support of this doctrine, however, the following texts are adduced: 1. When the young man who inquired what he should do that he might have eternal life, told our Saviour that he had kept the commandments from his youth, and further asked, what lack I yet? our Lord replied "If thou wilt be perfect, go, sell that thou hast, "and give to the poor, and thou shalt have trea"sure in heaven, and come and follow me." (Matt. xix. 21.) On this text, it may be observed, 1. the word perfect means, fully instructed in order to that which he pretended, which was eternal life. 2. Treasure in heaven is another phrase for eternal life, opposed to the riches he was to lose on earth, and which were to be thus compensated. this is evident from our Lord's observation, on the difficulty of a rich man's entering the kingdom of heaven, of which the young man was an instance, by refusing to sell his property. 3. Hence, it is plain that this is no counsel, but a

And

a In this sense it is constantly used. Thus, in 1 Cor. ii. 6. "We speak wisdom among those that are perfect," that is, fully instructed in the faith.-See Whitby's Com. on Matt. xix. 21. This is further evident from the young man's question, "what lack I yet?"What lack I still in order to obtain my object.

b See Def. of Cath. Faith, contained in K. James's Book, by Pierre Du Moulin, p. 288. Lond. 1610.

K