ARTICLE XIV.

OF WORKS OF SUPEREROGATION.

VOLUNTARY Works besides, over and above God's Commandments, which they call Works of Supererogation, cannot be taught without arrogancy 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: whereas Christ saith plainly, When ye have done all that are commanded to you, say, We are unprofitable

servants.

1. The History of this Article needs not be long; especially as the subject of it is so connected with the subjects of the twenty-second Article.— The Romanists wish to find something of the notion of Supererogation in the fifth Century, particularly in the works of Augustin; but what he says wants one essential, the transfer of merits. Bishop Porteus, in his brief confutation of Popery, extracted, in a good measure, from Archbishop Secker, (Part ii. Chap. viii.), says, that Indulgences, except as mitigations of Ecclesiastical censures, were not "known for at least 600 years, perhaps much longer;"-Works of Supererogation might be much longer still before they were definitely taught. I have a memorandum of their appear

ing

a

ing first in the twelfth Century; that Century, in which the Popes established their Sovereignty; and in which the remission of certain sins was reserved to the Pope and Bishops; but, when I looked last into Forbes, he did not give me a distinct idea on this head: suppose distinct knowledge is not easy to be had, and the matter is not important; so I am not accurate about it. Mosheim places the rise of the doctrine of Supererogation in the thirteenth Century, which will be authority enough for us b.

The principal thing to be observed is, that the Romanists spoke of Christ as having suffered, (independently, I think, of the redemption of mankind) more than he needed to have suffered, and therefore part of his merits might, according to them, be considered as laid up in a treasury :Now in whose disposal should this treasure be, but in that of the Church? and who should act for the Church, but its earthly Head, the Pope ?-But not only Christ had a superabundance of merit, but some of the most eminent of the Saints; they might have enjoyed this world innocently; therefore all their self-denial and voluntary suffering, was so much more than innocence; it was merit; and merit which might be transferred to poor ordinary, sinful Christians: such was the merit of performing acts of supererogation.

The spiritual treasury of merits, thus amassed, was sometimes said not to have the power of delivering from eternal punishment, but only from that temporary Purgatory, of which we shall have occasion to speak something hereafter; yet it is thought,

a Dupin's Compendium, 12th Cent. last chapter.

b See 13th Cent. Part. ii. Chap. iii. Sect. 1.—or octavo, vol. III. page 242.

< Under the twenty-second Article.

thought, that, in the minds of the common people, eternal punishment and temporary, being both after death, were sometimes confounded; and that such confusion was rather encouraged. But how was any one to get any of this treasure to be applied for his own benefit? by Charity, either done in his life-time, or by will; "Charity shall cover the multitude of sins;" charitable bequests must by no means be discouraged; they would generally be larger than charitable presents; some expedients must be found to make them efficacious: Here was great scope for traffic, or sale of spiritual goods for temporal; and the abuses run into were so great, as to occasion the beginning of the Reformation: the Council of Trent itself made decrees against them yet candour must remember, that the gains arising were not applied to the enriching of private individuals; chiefly to the enriching of some religious Order: and some, probably, to advancing the honour of Religion.

The Council of Trent seems to avoid the term Supererogation, though it calls Indulgences "cœlestes Ecclesiæ Thesauros."-This conduct favours the idea, that the Romish Church rather wishes to have the doctrine of Supererogation believed by the people, than precisely taught to all men of improved minds.-The Rhemish Testament, which was intended for those who understood English and not Latin, speaks" plainly. "Holy Sainctes, or other vertuous persons, may in measure and proportion of other mens necessities and deservings, allotte unto them, as wel the supererogation of their spiritual workes, as those that abound in worldly goods,

• See Bishop Porteus, Part ii. Chap. 8. b 1 Pet. iv. 8.

e End of twenty-first Session.

d On 2 Cor. viii. 14. and Counsels.

see Index, under Works and

goods, may give almes of their superfluities, to them which are in necessitie."-The Necessary Doctrine seems to have adopted reformed notions in this particular; for here Reformation began; it uses the text, (Luke xvii. 10.) which is in our Article; and exhorts men to keep continually advancing in virtue; and represents them, the farther they advance, as being the more indebted to God for his Grace, which enabled them to advance. It also represents our duties as being enjoined, not for any benefit to God, but merely for our own good. The third part of our Homily on Good Works, turns to ridicule the Lamps always running over, the markets of merits, the works of overflowing abundance, of supererogating Papists: and by so doing, shews how necessary it was, at the time of the Reformation, to expose the corrupt practices and superstitions of the Romish Church, to the People; and to declare against such corruptions in the new body of doctrines.

As the subject of works of supererogation is intimately connected with the subjects of Article XXII, you may ask, why is it placed here? Because it is in the midst of Articles, which shew the absurdity of it; and even on the principles of the Romanists themselves. It relates to the actions of individuals, and to their being accepted and rewarded by the Deity.

2 We may now proceed to explanation. The chief thing to be explained is the title, "Of works of supererogation."-Rogare legem, is to propose a law, or ask the people whether it may proceed: Erogare, is properly to make a law, or an order, for paying any sum out of a public treasury; but

the

Of good works; not very far from the end: the pages are

not numbered.

the word is used also for paying, or laying out.In Luke x. 35, Tроodaπaváw, to spend over and above, is translated, in the Vulgate, by supererogo; which, as one single word, does not seem perfectly classical, though it might be really in use at Rome; but that is the case with several expressions, taken from common life, which are found in the Vulgate. Now here are two acts of beneficence mentioned, as done by the good Samaritan; one definite, the other indefinite; the definite, giving two denarii; the indefinite, saying, "whatsoever thou spendest more, quodcunque supererogaveris, when I come again I will repay thee."-The Fathers, in pressing duties, determinate and indeterminate, though not belonging to acts of beneficence, had sometimes recourse to this passage of Scripture. I do not wonder at their dwelling on anything so excellent; they would compare definite commands, or prohibitions, to the two pence; and things left to expedience, to the unlimited order of the Samaritan:-and sometimes, (perhaps more frequently) any commands, though not very definite, such as duo præcepta caritatis, (the love of God and man, I suppose,) to the sum paid, and mere advice, such as St. Paul sometimes gives, to the indefinite commission.-Hence the famous distinction of Precepts and Counsels, præcepta et consilia; or commands

a Book i. Chap. ix. Sect. 8.

See Nicholls on the Article.-I see in Cave's Hist. Lit. that one part of Fulgentius's 2d Book ad Monimum, is, de S. Pauli Supererogatione.

Monimus had been puzzled about Augustin's comparison of Paul's advice 1 Cor. vii. 25. to the unlimited commission, "quodcunque supererogaveris," &c.; especially when he compared that comparison with others, arising out of the same passage, by Ambrose and Optatus; he applies to Fulgentius to reconcile them; Fulgentius labours at it; but I have not examined nicely: he says, interpretations will be different; but I find no idea of transferring merit.