a

positive command given to that particular person on this occasion. 4. In applying this command to others, a distinction should be observed between those things that equally bind all mankind, and those whose obligation arises only from particular circumstances. Thus, in cases of a famine, or persecution, it might devolve on some as a necessary duty to sell all, in order to the relief of others; so in ordinary cases, such an act would rather be a tempting of providence, than a trusting to it, for then a man should part with those means of subsistence, which God has provided for him, without any pressing occasion.

Our Saviour's words, therefore, must be understood to bind as all positive commands, in consistency with the other rules and orders that God has set us. Thus, we must not rest on the Sabbath day, if a work of necessity or charity calls on us to labour; we must not obey our parents in disobeying a public law. So if we have families, or the necessities of a weak constitution, we must not throw away the provisions with which God has supplied us, and cast ourselves upon others.

2. They allege these words of St. Paul:

For if the young man had attained his object, of gaining eternal life, why should he " go away sorrowful?" v. 22.

St. Paul declares, that, "if any provide not for his own, and specially for those of his own house, he hath denied the faith, and "is worse than an infidel." 1 Tim. v. 8, see also, 1 Cor. xiii. 3.

They who marry do well, but they who marry "not do better;" (1 Cor. vii. 38:) from which they infer that an unmarried life is a state of perfection beyond that to which a man is obliged to attain. On this text it may be observed, 1. St. Paul is speaking only of the judgment that is to be formed of men by their outward actions, and in relation to their worldly circumstances. This is evident from v. 26, where he confines his advice to "the present distress." 2. A distinction is to be made between such an obligation as arises out of a man's particular circumstances, and other motives, which can be known only to himself, and such as devolves on him by general stated rules. Thus, he who marries not, is (as to external appearances) to be judged to do better; yet inwardly and before God, this matter may be far otherwise, for he who marries not and burns, certainly does worse than he who marries and lives chastely. But he who finds that he can limit himself without endangering his purity, though no law restrains him from marrying, is certainly under obligations to follow that course of life in which there are fewer temptations, and greater opportunities to attend on the service of God. The same distinction applies to the example of St. Paul, who, though it was lawful for him as an Apostle, to suffer the Corinthians to supply him in temporals, when he was serving them in spiritual things, yet he chose, for

the honour of the Gospel, and to take away all occasion of censure from those who sought for it, to work with his own hands, and not to be burdensome to them. But under these circumstances, though there was no law or outward obli. gation on him to spare them, yet he was under an inward law of doing all things to the glory of God. And by this law he was as much bound as if there had been a stated compulsory law lying upon him.

II. No man can perform works of supererogation.a

This is evident from the following reasons: (1.) There are no counsels of perfection in Scripture. This has been already proved, and therefore voluntary works founded on them can have no existence. (2.) Though there were such counsels, no man could perform works of supererogation. St. James says, " In many things we offend all." Now, if the guilt of sin be eternal, and the pretended merit of obeying counsels is only temporary, no temporary merit can take off an eternal guilt. So that it must first be supposed, that a man both is, and has been perfect as to the precepts of obligation, before he can have an overplus of merit.

(3.) Scripture is silent as to the existence of

a See Discourses by Archdeacon Goodman in Gibson's Preserv. against Popery, v. 2. Tit. 8.

such works. We are always taught to trust to the mercies of God, and to the death and intercession of Christ, and "to work out our own salvation with fear and trembling." But we are never directed to look for any help from saints, or to think that we can do any thing for another man's soul; on the contrary, it is said, "No. man can by any means, give a ransom for his "brother's sonl.” (Ps. xlix. 7.)

In support of the doctrine, the following texts are adduced: 1. In the parable of the ten virgins, (Matt. xxv. 1.) "the five foolish virgins said unto the wise, Give us of your oil?" This they apply to a communication of merit. But it may be observed, (1.) It was the foolish virgins who made the request. (2.) "The wise virgins "answered; Not so, lest there be not enough for

us and you." 2. In Col. i. 24.: “I rejoice in my sufferings for you, and fill up that which "is behind of the afflictions of Christ in my "flesh for his body's sake, which is the Church." But this text merely alludes to the edification that the Church received from the sufferings of

* Further, St. Paul says, "Whatsoever things are true, what"soever things are honest, whatsoever things are pure, whatsoever

things are lovely, whatsoever things are of good report, if there "be any virtue, if there be any praise, think on these things." Now, works of supererogation are either honest, or they are not. If they all men are bound to perform them by this command. If they are not, all men are equally bound to avoid them as sins.

are,

the Apostles; it being a great confirmation to them of the truth of the Gospel, when those who preached it, suffered so constantly and so patiently for it. And since Christ is related to the Church, as the head to the members, it is in a certain degree his sufferings, when his members are persecuted. In this sense St. Paul is said "to fill up that which is behind of the afflictions of Christ," the sufferings he endured being necessary to express the conformity that should exist between the head and the members.a

Having thus confuted this doctrine of the communication of merit, it may be necessary to show how it crept into the Church, and the abuses to which it was applied. In the primitive Church severe rules were made, obliging all who had committed any sin, to continue for many years in a state of penance and of separation from the sacrament. But, because such general rules admit of many exceptions, in consequence of the peculiar circumstances of men, a power was given

a

See Whitby in loc. et Grotius et Vatablus in Crit. Sac.

There were four degrees of penance: 1. The station of weeping, where the penitents were obliged to stand outside of the house of prayer. 2. The station of hearing, where they were admitted, together with catechumens, to learn the Christian faith. 3. The station of subjection, where the penitentiary acts were performed: and 4. When they were allowed to join in all the public offices, except the sacraSee Goodman's Disc. on Satisf. p. 75.

ment.