The opinion concerning evangelical counsels is refuted.
The opinion concerning evangelical counsels is refuted.
§ 83. As concerns the evangelical counsels which are gathered from Christ’s Sermon on the Mount [Matthew 5–7]: they are not supplements to the moral Law, the observation of which is left to man’s choice and does not apply to all people. Rather, they are explanations of the Law opposed to the corruptions of the Pharisees but proposed for all Christians without exception. The counsel regarding celibacy will be discussed in its own place [On Marriage, Celibacy, and Similar Topics (Commonplace XXVIII), §§ 489–554]. Here we now say in general with Dr. Chemnitz (Loci, part 2, de discr. praecept. et consil., ch. 1, p. 280):
If the doctrine about these external practices were taught in such a way that these are not worship nor merits in themselves, much less as more important than the Commandments or a sort of perfection, but as things that could be undertaken in proportion to the diversity of gifts so that one might be able to be more free and unhindered to do those things which have to do with true piety, then it could be tolerated in one way or another. But the Papists do not establish them within such limits but rather support the perfection and supererogation of merits in such works. They claim that the people who observe the evangelical counsels acquire more merits than from the things which are necessary and that, therefore, these can be applied to others for the forgiveness of sins and the merit of eternal life.
This is clear from Salmeron (vol. 7, p. 97, on Luke 10):
Some works are necessary for salvation, but some are works of counsel and perfection, which no one is obligated to perform. Therefore he is paying [erogat] who distributes the talents given to him. He is paying more [supererogat] who pays out more than he receives, who adds the mandates of the church to the precepts of Christ and establishes them in accord with time, place, and condition of persons. That he may all the better keep the decrees of both God and the church, he connects what the Lord has prescribed to these counsels. He adds learned catholic expositions to the Scriptures and with Paul delivers the Gospel without charge [1 Cor. 9:18].
§ 84. Thus in many ways this opinion about counsels must be disapproved because it imagines: (1) That righteousness before God and the merit of eternal life are to be sought in the observance of the Law, though the apostle declares clearly (Gal. 3:21) that no law has been given which gives life.
(2) That not only can satisfaction be made to the divine Law, but also more, better, and more sublime works than those which the Law demands can be done, though the most perfect work, the love of God with one’s whole heart, is prescribed in the Law (Deut. 6:5; Matt. 22:37–38).
(3) That one can aspire to full perfection in this life though even the apostle says that he is not perfect (Phil. 3:12).
(4) That we must seek perfection in the traditions of men rather than in God’s Commandments, though God is worshiped in vain through the precepts of men (Matt. 15:9).
(5) That more merits can be acquired than a person needs for salvation and that those which are left over can be paid out [erogari] and applied to others, though all the saints are compelled to ask for the forgiveness of sins (Ps. 32:[5]).
(6) That works which are not commanded are more excellent than those that are required in the Law, though the Law is the perfect norm of good works.
(7) [It imagines] that the things which Christ teaches in His sermon about avoiding private revenge, the love of one’s enemies, avoiding rash swearing, etc. [Matt. 7:1–6; 5:38–48, 33–37], can be observed or violated freely, though they are commandments which bind all people absolutely.
(8) That we ourselves can make satisfaction not only for our own sins but also for the sins of others, though only “the blood of the Son of God cleanses us from all sins” (1 John 1:7).