a

ARTICLE XIV.

Of Works of Supererogation.

" VOLUNTARY work, 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.

b

a Matt. xv. 9. In vain do they worship me, teaching for doctrines the commandments of men.-Col. ii. 8. Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.

b Luke xvii. 9, 10. Doth he thank that servant because he did the things that were commanded? I trow not. So likewise ye, when ye shall have done all these things which are commanded you, say, We are unprofitable servants, we have done that which was our duty to do.

This Article is against the Romish doctrine of works of supererogation; that is, works

which a man does beyond his duty, and beyond what is necessary for his own salvation. Upon this doctrine the Roman Catholics built the theory of a communication of merits, and believed that the superfluous merits of their saints formed a kind of treasure in the Church. Such treasure was of the nature of a bank, of which the pope was the keeper; and that the pope could grant such bills and assignments upon it as he pleased. These bills were called indulgences, and the sale of them produced much lucre to the popes, the scandal and absurdity of which occasioned the first beginning of the Reformation.

The doctrine of supererogation was first known about the twelfth or thirteenth century, and it seems to have been founded upon what the papists call "counsels of perfection," that is, rules which are not commanded by Christ, but recommended, which do not oblige all men to follow them under pain of sin, but yet are useful to carry them on to a greater degree of perfection. It is almost needless to say, that there is no foundation for such a doctrine in Scripture. The texts annexed completely subvert it, as also the answer made by the wise virgins in the parable to the foolish, "Not so, lest there be not enough for us and you." See Matt. xxv. 9, &c. and moreover the parable of the unprofitable ser

vant.

a

ARTICLE XV.

Of Christ alone without Sin.

b

CHRIST, in the truth of our nature, was made like unto us in all things, (sin only except,) from which he was clearly void both in his flesh and in his spirit.

C

He came to be the Lamb without spot, who, by sacrifice of himself once made, should take away the sins of the world: and sin (as St. John saith) was not in him. But all we the rest (although baptized and born again in Christ, yet) offend in

a Heb. ii. 14. As the children are partakers of flesh and blood, he also himself likewise took part of the same. Ver. 17. In all things it behoved him to be made like unto his brethren.

b John xiv. 30. The prince of this world cometh, and hath nothing in me.-1 Pet. ii. 22. Who did no sin, neither was guile found in his mouth.-1 John iii. 5. In him is no sin.

e John i. 29. Behold the Lamb of God, which taketh away the sins of the world.-1 Pet. i. 18, 19. Ye know hat ye were not redeemed with corruptible things, &c. but with the precious blood of Christ, as of a lamb without blemish and without spot.—Heb. ix. 26. Now once in the end of the world hath he appeared to put away sin by thes acrifice of himself.

d Jam. iii. 2. In many things we offend all.-Eccl. vii. 20. There is not a just man upon earth that doeth good and inneth not.

many things; and if we say we have no sin we deceive ourselves, and the truth is not in us.

e 1 John i. 8. If we say we have no sin, we deceive ourselves, and the truth is not in us.-Ver. 10.

This Article relates to the former, and is put here as another foundation against all works of supererogation, which depending upon the supposed perfection of the saints, this latter likewise is here opposed. The compilers had probably in view also the old Pelagian doctrine of the impeccability of holy men. It consists of two parts: in the former Christ's freedom from sin is asserted, and in the latter it is declared that all men are guilty of sin.

That Christ was free from sin of every species and denomination, appears from the whole course of his life, as recorded in the Gospels; and it is expressly asserted in the texts from the Epistles given at ref. b and c. The Socinians hold that Christ was peccable, which seems to be a consequence of their considering him as a mere man, and of their denial of the doctrine of the atonement. Art. II.)

(See

"But all we the rest, &c." This part of the Article, which is against the Pelagian doctrine, that persons after baptism (See Art. IX.)

might live without sin, carries with it its own proof: and if there was no other text to prove it, of which there are numbers throughout the Gospels and Epistles, the petition in the Lord's Prayer, "Forgive us our trespasses, &c." is sufficient. Our Saviour would never have taught his disciples such a prayer for them to hand down to posterity, if there was no need of it by man's being able to live without sin. Here note, that when Enoch, Noah, Job, Zacharias, and others, are said in the Scripture to be righteous, they are only said so comparatively, and according to the free and undeserved favour of God, who accepts of sincerity of mind instead of absolute perfection.

ARTICLE XVI.

Of Sin after Baptism.

"NOT every deadly sin willingly committed after baptism is sin against the

a 1 John v. 17. And there is a sin not unto death.1 John i. 9. If we confess our sins, he is faithful and just to forgive us our sins, &c.-2 Cor. ii. 6, 7, 8. Sufficient unto such a man is this punishment, which was inflicted of many. So that contrariwise ye ought rather to forgive him and comfort him, lest perhaps such a one should be swallowed up with over much sorrow. Wherefore, I beseech you, that you would confirm your love toward him.