Hey on Article XII: Of Good Works

vi. © Good works”—we have had 27 forts of works before; natural and Christian : and in the thirteenth Article, we have works,“ without the epithet good :”—the good works here meant are of the Chrifian fort. This is implied in the connexion between this Article and the preceding : —which connexion says, or implies, that although Christians are justified by Faith, they must not le& Virtue.— we find these works, on a solemn occasion, called © works * of Grace: and, in the Ne- cessary Doctrine, works of 1 * here these good works are opposed to good works of penitents; and © al the good workes of a true Christen man” are divided into three branches, ac- cording to the exhortation of St. Paul’, that we should live soberly, justly, and devoutly ;—that is, in the practice of duties towards God, our neigh- bours, and ourselves. — The good works here spoken of, admit of various degrees of goodness; some may be nearer to perfection, some farther off. In some texts of scripture, absolute perfection stems to be intended; but then that is ideal per- section, something to be aimed at; of which we shall speak hereafter: at present, the idea seems to be, of qualities not beyond the reach of probabi- lity, of actions popularly called good; not inconsistent with some ins which are to be © put away :“ such actions as are called . of themselves unworthy, un- perfect“, unsufficient.” Under > Art. x. Sect. xv 11. i Art. x. Sect. xxx111. and Art. x 1. Set, xYIII. * By a dying Papist, Dr. Redman.— See Ridley, p. 351. 1 Titus ii. 12.

m Necessary Doctrine, under Good IWarkes,—Homily, p- 12. octavo. | |

334 BOOK flv. ART. x11. SECT. vi I. vIII.

Onder these good works are comprehended good fenttments®—Faith, Repentance, inward spiritual workes, mocions, and desires, as the Love and feare of God,“ &c. As, under the ninth Article, bad sentiments were put upon“ a footing with bad actions. | | 9 & VII. Which are the fruits of Faith” —these words only seem to be a farther description of Christian good works :—the comparison will occur again, between good actions as springing from Faith, and fruits from a tree. VIII. And follow after Fustisicatian; — this expression has seemed somewhat difficult; but it means no more than the preceding expression, to characterize Christian good works: our being ad- mitted into Christianity, is sometimes called our being justified, because it was sometimes called fo by the sacred writers, and because, on our admis- sion, we are put into a fate of justification; into a way! of being eternally happy, if all things go on well; we are said to be, even then, saved”, But as we may lose our way, and not be © ac- counted righteous” at the day of judgment, or fually, this justification at admishon is sometimes distinguished, when there is need of distinction, (and not else) by the name of our fr/ justifica- tion ; and the other, our being accounted righteous at the day of judgment, 1s called our final justi- fication. This has been mentioned“ before, but may m « Keep the commandments:“ loving God is the first and

great commandment. ‘The second is Love of Man. On these commandments hang all the Law and the Prophets.

n Nec, Doct. Art. 1x. Sect. x xx.

P This seems to be expressed, Titus iii. 7. Being justified by his Grace, we should be made heirs, according to the hope of eternal Life.“ 79

qa Art. 1 x. Sect. xxx 11. — Art, x. Sect. xxix. & Art, x1. SeR. xiv.

r Art. x 1. Sect. x tv.

may be repeated usefully, both here, and in the next Article*, ’

That this account agrees with the language used at the time of the Reformation, a few instances will be sufficient to prove. The necessary Doctrine, speaking of Christian good workes, calls them such as men truly zu/tified, and so continuing,” do work: © workes of righteousnesse in Chris, whiche he cannot do, afore he be justified. In the Article of Justificacion Baptism is mentioned, as the way * by the whiche God hath determined that man beying of age and commyng to Christendome shuld be justified.” —JTn the Homily on Salvation (third part) it is said, * Our office (officium, duty,) is, not to pass the time of this present Life unfruitfully and \dly, after that we are baptized or justified:” and in that on fasting (one of the second book of Homi- lies) Good works go not before in him, which shall afterward be justified, but good works do follow after when a man is first justified.” This is taken from Augustin de fide et operibus. And im- mediately afterwards, good works are spoken of as * zefetimontes of our Justification®,” “

There is the more need of this account of justi- fication, as some of our Christian brethren seem to conceive it as giving them a title to eternal happi- ness, which cannot be forfeited. All justification must be ascribed to the Grace of God, in some

| | sense ;

• • Tustification, between the first and the final, supposed vari- able; sometimes increasing, sometimes decreasing ; there are se- veral expressions to this purpose in Cranmer’s Necessary Doctrine. It is not paged; but in the Articles on Justification and good workes the passages are easily found. EAR

here are two passages to our present purpose in Ridley’s Life, p. 34 |

a Also see Jon, Edwards, p. 32. VOL, 111, Y

’

‘1 ’ 1d

336 BOOK iv.

sense*; and the Grace of God is connected with the influence of his holy spirit ; hence an idea seems to have been formed out of all these things, that when we are received into the divine favour, we are inspired, and fo informed or assured of our ac- ceptance. And the inspiration is, I believe, called

fustisying Grace“; and is made equivalent to Rege-

neration, or Conversion: | imagine, that all this is a good deal owing to our seldom, if ever, using the word Justification as it is used in our Article and Homily, as synonymous to Baptism *.

It may perhaps bear a doubt, whether all the Article, fo far, is not a mere jubjef, or nominative case : as it it had been said, — Although fuck good

works as are the fruits of Faith, and follow justi-

fication, cannot,” &c.—if this be right, there is not here any afser/7ou or proposition, that good works are the fruits of Faith, &c.—Bennet and Veneer make that a Proposition. There is no au- thentic copy of the Articles; on that account, con- jecture may have the freer scope. In the Latin, in Bishop Sparrow’s collection, and Bishop Burnet’s copy, there is no comma after Bona Opera.” — Bona opera quæ sunt fructus fidei, &c.—The more I look at the Article, and compare the be- ginning with the end of it, the more I am inclined to this construction: and no one, I believe, has any right to cenfure my adopting it. IX. Cam

• 1 Cor. vi. 11. We have washing, or Baptism, sanctification, (or being set apart as sacred) ;uftification, and inspiration, all together.—But these words mean nothing more than Bapti/n, with the privileges which attend it, supposing men to do their part faithful ly.

This expression is used Art. x1. Sect. rv. |

z For conversion, fee opening of Letter to Mr, Berridge, Principles, &c. Regeneration sometimes is equivalent to Baptism

as in Art. f x. Sect. xx1v. the Methodistical notion of Regent- ration, fee Principles, &c. p. zo.

BOOK Iv. Ix.—XI. 337

IX. Cannot put away our fins,” — the Latin is expiare : this implies, that the Christian is liable to fin, a truth which has been disputed ; it has been in some measure proved under the ninth Article*, and will occur again under the fifteenth and six-

teenth. This expression also marks the imperfection of Christian good works, in the notion of our Church, as before. — Yet it is conceivable, that some persons might understand by the fins here spoken of, fins committed before admission into Christianity.

x. Aud endure the severity of God’s Judgment; when we regard the effects of our good works on our pa/? offences, we look backwards; when we think of their effects on our future life, we look forwards’. In the former case, we perceive fins distinctly; in the latter case, we see that it is pos- sible, in theory, that we may avoid each fin, and therefore all sin; but it is fo zmprobable, that we have no expectation of any man’s being so perfect ; and therefore we say, popularly, speaking from our feelings, that it is impossible*. A man’s whole life is judged rogether.—** The severity of God’s judg- ment,” means, judgment without mercy *;”—

actions might not endure that, which might be favourably received on a footing of candour and mdulgence.

XI. Let are they pleasing and acceptable to God, in Christ” - pleasing,” — we may apply to this word, what has been said concerning the displea- sure* of God. Actions may be pleasing to one in authority, which cannot acq an offender. Hu-

manity

2 Art. 1x. Sect. xxx 11. d Something like this, Art. x1. Sect. xv 111. end. | © Art. x. Se. xx v. and before that; as Art. 1x. Sect. X11. and xxx v. end.—and Introd. to second Part, Sect. iv. 4 James ii. 13. Book 1, Chap. x ix. and Art. ix. Sect. xx ii. A: 2

338 BOOK IV. ART xII. SECT. XII.

manity in a robber, shewn in restraining his asso- cCiates, must be pleasing to a Judge, though the offender must still be considered as a robber.— We have had “ good works pleasant and accept- able to God”—in the tenth Article*; meaning the same thing with © pleasing and acceptable,” in this. ;

& T1 Chriff”—on account of Christ, for his sake. —in Eph. iv. 32. we have, for Christ’s sake” in the original, it is ev X..

X11. The rest of this Article must be read ro- gether : Indeed, I know not whether the Article might not be said to end here.

« And do spring out necessarily of a true and lively Faith; insomuch that by them a lively faith may be as evidently known, as a tree discerned by the fruit.” |

It was before said, that good works “ are the fruits of Faith ;” whether that is proposition, or de- finition, it would be idle and unmeaning to fay,— the fruits of faith spring out from faith, as fruits from a tree;’ the compilers of our Articles were men of sense, and of improved minds: they would not use such language; nor shall we get the rue sense of the Article till we avoid it.—Let us then suppole the main part of the Article to come to an end with the words, * pleasing and acceptable to God in Christ;”—and the rest to be added in order, at the fame time, to apologize for the addi- tion of this twelfth Article, and to forward the end and design of adding it, The meaning of the last sentence might then be, What is here expressed,

was in reality implied under the preceding Article; for, if Faith be taken for that honest ® vital principle

which,

Acceptable and pleasant to God,” Hom. on Faith, first part, p. 27. 8vo. top. s Art, xi. Set. xv ii.

which, in common sense, it must be taken for, it must of course produce the works which are here required ;—however, lest hypocritical men should make pretensions to a principle of true Christianity, which they really have not; it seems best to ob- viate such pretensions; and to declare, not only that virtue is acceptable to God, but that no man“ must pretend to be a Christian who neg- lects it: that if any one has a true Christian Faith, it will be sure to work by Love, and to shew itself in virtuous habits of every kind. God can know a right faith intuitively, but man can only judge of its reality and its nature, by the works which it produces.” *I will few thee” (says St. James ii. 18.) „my faith by my works.” —If we take the words in this light, it seems to me, that the dif- ferent parts of the Article are rightly connected together, and form one legitimate logical whole. — Christian works, though inperfect, are plea/ing to God; we must not neglect them, because we are justified by Faith : indeed our Faith itself will not be what the Scripture supposes, if we do.

X111. Perhaps this may appear more plain, if we take notice of a few particular expressions in the sentence.

« Necessarily,” does not in itself seem to imply a sri or absolute necessity ; but only what we call necessity in a popular sense *;—1f there is a right Faith, virtue will spring out of it in the common

course of things; yet so as to allow of some variety of

h See opening of Homily on Faith, 3d part, p. 32, octavo. No man should think that he hath that lively Faith,” Kc. and 2d. part, p. zo, 8yo. every man must (by this criterion) examine and try Aimself diligently,” &c.

1 Gal. V, 6.

k How common this sense is, has been lately seen under Sect.

x. by the number of instances there referred to,

340 BOOK Iv. X1V,

of degrees, and of some failures. In the affirma- tion a comparison is contained: as therefore © a tree planted by the water fide, that will bring forth his fruit in due season!,” is liable, for a time, to miss producing its proper fruit; and the descrip- tion is only intended to correspond to the ordinary state of things, to that on which we af; so it is with Faith. xiv. What Faith is, we have before“ defined;

but what, you may ask, is a true and lively

Faith ?”—why nothing more than Faith, without

any epithets: true, or real, is only used when peo-

ple are likely to call something faith, which really 1s not such ; which no plain honest man would con- ceive to be meant when we argue about Faith; no man, who had a common understanding, and was free from all design, and […] 1s the word, which was used at the Reformation tor living, in opposition to dead. A lively sacrifice,” in our communion office, 1s opposed to the offering of a dead“ victim. One might say, @ true and lively tree, as well as a true and lively Faith; but every one would think the epithets superfluous, in {peaking about fruit-trees*, or any trees where growth and produce was implied; and would be apt to cry out, how could you imagine that I meant, by a fruit-tree, one that was cut down, and fit only for fuel? ?

In

1 Psalm i. 3. m Art. x1. Set xv ii.

n The sentence is taken from Rom. xii, 1,—where the word is © living.”

o See the Note about reconciling St. Paul and St. James, Art. x1. Sect. xxv11. |

A Gentleman’s Porter in London, who used to send parcels into the country, with a bill, put in one of his bills of parcels, the article, A live dog: the epithet live was voted super- fluous, because no one would think of having a dead dog sent

by a waggon into the country. And the epithet /ively, or living | | wo

BOOk IV. ART. X11. SECT. XV. XVI, 341

In our Homily* of Salvation, lively” is op-

pore to © dead; That faith, which bringing orth” either evil works or no good works, is not a right, pure, and /ively faith, but a dead, devilish, counterfeir, and feigned faith.” — The epithet © devil” is used in reference to that fine yerle of St. James, the Devils also believe;—and tremble.”

xv. Discerned”—to discern, is to see the dif- ference ;—a tree may be © discerned by the fruit,“ should mean, one may tell whether a tree 1s a vine or a fig-tree, by its bearing grapes or figs. According to this, one should judge of the kind of principles which a man has, by his actions; but the Article only seems to intend to say, that you shall judge whether a man has a /iving or a dead faith by his doing good works, or no good works: as you may judge whether a tree is alive or dead by its bearing or not bearing; so that one need not conceive 7ws kinds of trees, but only one kind ; one tree dead, and another alive. Indeed the Latin word for dil- cerned is only . judicari;” and the corresponding word about Faith, knozwn.”

xV1. | put an end to this explanation by ob- serving, that, as a tree may bear fruit wnequal/ly in different years, or even sometimes miss bearing, with- out being dead, fo we may perhaps conceive even a lively faith to be not wholly inconsistent with some

| | inequalities would be equally superfluous when joined to Faith, if hypocrisy had never made it useful. Our first Homily on Faith mentions „the living body of a Man: if any one who Fee to send tabenty men, sent twenty dead men, he would scarcely be thought to have fulfilled his promise. This, though not the thought of the Homily, is implied in the last verse of the second Chapter of St. James’s Epistle.

Y 4

342 BOOK IV. ART, xII. SECT. XVI1.—XIX,

inequalities and deficiencies. Yet most usually, fruit- trees bear fruit; and illustrations by compari- son go upon the ordinary course of things.— So this comparative excuse must not be carried too far.

XVII. We come next to our Proof, the first business of which is always to fee what propositions — want Proving.

. Good works of Christians cannot put away or 4 past sins.

2. They cannot endure judgment, on a footing of strict Justice.

3. They are © pleasing and acceptable to God.”

4. The ground on which they are fo, is — in God to Christ.

5. When Faith is enjoined in Scripture, it is supposed productive, or vital; as much as when a mai is commanded to do anything, he 1s supposed to be alive. |

xvIII. Good works of Christians cannot put away or expiate past ins. This seems self-evident; or, no reason can be assigned why they /rould: suppose an kundred good actions, could they make any man innocent, who had committed murder, robbery, adultery, &c.? most wicked men perform many actions, which are innocent, or even useful : even a robber robs but /e/dom.—Besides, those ac- tions of Christians, which are called good works, are in fact imperfef, and are allowed to be so.— And moreover, remission must be an act of God; we cannot see how it can be the immediate effect of human actions: when they are instrumental to our remission, it must be because they are made so by the Divine Goodness.

xIxX. Good works of Christians (such as are commonly called so) cannot endure Judgment, on a

footing of strict Justice. ö . | [

BOOK iv. xx. 343

If all men have sinned, and Christian good works cannot expiate sin, this must follow: for a man’s whole life will be judged at once.

But, under the preceding* Article, we have al- ready shewn, that we are not accounted righteous before God for our own works.

The judgment here spoken of 1s understood, I imagine, to be made with a view to eternity; now whatever some men may think our good works de- serve, no reasonable man can think, that they de- serve an eternity of supreme happiness. This is far- ther insisted on by Bp. Warburton, in the ninth Book * of his Divine Legation.

xx. The good actions of Christians are plea/ing to God.—

This is our priacipal proposition, under the pre- sent Article, But, in proving it, I would not con- fine myself to those texts, which mention Christian virtue merely as p/ea/ing or acceptable to the Deity; I would also mention some of those, which repre -. sent it as the great end of the Christian dispensa- tion: for it is evident, that whatever accomplishes: the main purpose of Christianity, must be pleasing to him from whom it proceeded. We may add,

that those actions which God rewards, must b

acceptable to him: and so must the opposites to such as he punishes The best and fullef proot of onr present proposition, that I know of, is in Tayla’s Key to the Apostolic writings ; it begins at Paya- graph 167, and extends to 288.— All that I can now do, is to select a few of the plainest texts, such as shew themselves to be to our purpose with- out any comment; and conclude with his cor.clu-

non:

r Art. x1. Set. xx III. Page 630 4to. |

t There is, indeed, another great end Pa Christianity, which ought never to be 3 procuring for Nog, of sins; without which Virtue could not attain its rewar

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344 BOOK IV. xx.

. fron: though I would recommend a full confi. . deration of the Proof to each fudent, that he may be the better prepared not only for preaching Christian Virtue, but for reading the arguments of Antinomians, and of those who favour the Agency of God on the human mind in the greatest degree.

That our Church does allow Virtue to be the main end of Christianity, seems true. In the Ne- cessury Doctrine, &c. the part on Good Workes begins thus; All preachynge and learnyng of the worde of God in Christis churche, ought to tende to this ende, that men male be induced, not onely to Enowe God, and to beleve and truste in hym, but also to honour and serve hym with good […] our Homily, second part on“ Faith, says, All Holy Scripture beareth witness, that a true lively (the epithets of our Article) faith in Christ doth bring forth good works.”

But to come to our Selection.

Matt. v. 16.—Let your light so shine before men, that they may see your good works.

— — 20. — except your 7:ghteousnefs shall exceed the righteousness of the Scribes, &c. ye shall in no case enter into the Kingdom of Hea- ven.

vii. 21.—doing the Will of God is greatly preferred to calling Christ Lord.

[…] tells the workers of in- quity, that he never knew them ; even though they had prophesied and wrought miracles in his name.

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BOOK 1V. xx. 345

The parables of the Virgins, Talents, &c. aim to promote good works, Luke i. 75.—gives a general idea of Christians as serving God in holiness and righte- oulnels. b In the Acts of the Apostles, the thing protlai med on great occasions, on eminent publications of Christianity, is, God sent Christ to bless you in turning away every one of you from his 7717quittes. Acts x. 2,——Cornelius, representing the Gen- tiles, is commended as deyour, giving much alms to the people, and performing the duty of prayer. —— ver. 35.—religion and righteousness are ac- | cepted.

xvii. 30, 31.—the Athenians are taught, that under Christianity men are to re- pent, and to be judged in righte- ousness.

— XX. 21.—the Ephesians are instructed to unite repentance towards God with

faith towards Jesus Christ.

xxlv. 16.—St. Paul declares to Felix, that his principal aim 1s, to have a conscience void of offence.

ver. 2 5. — He reasons publicly to Felix on righteousness, temperance, and a tu- ture judgment.

xXxv1i, 18. 20.—He solemnly tells Agrippa, that his commission was, to turn men from the power of Satan unto God; to call upon them to repent, and to do works meet for repentance. |

Rom. vi. 4. 22.— We are persuaded to walk in

newness of Life; to have our fruit unto holiness.

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346 BOOK IV. ART. xII. SECT. xx.

Rom. xii. 1,—We are to make ourselves a livin sacrifice, (Liturgy, /ively,) holy,

| acceptable,

1 Cor. vi. 20. —Christ hath bought us with a

ne price; and therefore we are to glorify Godin Body and Spirit.

—— xv. 58.— We are to be stedfast, unmove- able, always abounding in the work of the Lord: our labour will not be in vain.

2 Cor. ix. 7.—God loveth a chearsul giver.

Gal. v. 6.—Faith 1s to work by Love : or bene-

volence.

— vi. 9.— We are not to be weary in we!!-

doing ; with future reward.

Ephes. iv. 24*.—The Christian character (the new man) consists in righteousness and holiness.

Phil. iv. 8.—Enumerates the qualities of virtuous

actions; with warm feeling.

1 Thess. ii. 4. We are to perform moral duties,

not as pleasing men, but God.

iv. 7.— We are called (or made Cyris-

trans) unto holiness.

1 Tim. 1. 19.— Without Conscience, we should

make shipwreck concerning Faith.

v. 8.—He that neglects to provide for

his Family (ones) has denied the Faith, and is worse than an Infidel.

2 Tim. 1. 19. — Every one that nameth the name of Christ must depart from iniquity. |

Titus

x In Eph. ii. compare verse q, with verse 10. the one against reckoning on works, particularly before becoming a Christian ; the other against negleCting them afterwards,

AR. | « —

BOOK IV. xx. 347

Titus ii. 14.— The end of Christ’s death was, to redeem us from 1niquity, and consecrate a set of men zealous of good works.

—— 11. 8,—Belieyers must be careful to main-

tain good works; profitable to mankind,

Heb. x. 24.—Christians must stimulate one another to benevolence and good

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—— — ver. 18.— The proof of a good con- science is, a resolution to live honestly in all things.

James ii. 14.—26.—Is capital; celebrated; but should here be read carefully.

1 Pet. ii. 20. Patience in the cause of Virtue is

acceptable with God.

ver. 24, Christ died on the Cross for a

moral purpole; that we should being dead to /ins, hve to righte ousness.

2 Pet. 1. 5. We are to add to our Faith Virtue.

1 John in. 8.— Christ’s purpose was, to destroy

the works of the Devil.

ver. 22,—Christians do things pleasing in

the sight of God.

Though we have made only a selection, yet our proof, that Christians are to be virtuous, and may please God by being fo, is abundant. Neverthe- less, it is to be observed, that each Christian is not to pursue what he may call Virtue according to his own fancy and caprice ; without rule or order; without authority; without social regards ; without attention to the Scriptures. Our service is to be a © reasonable service,” (Rom. xii. 1.) which

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348 BOOK Iv.

it certainly cannot be if we neglect the word of God.

xxi. The ground, on which the good works of Christians are pleasing to God, is a regard to the merit of Christ. (es Xęicw).

In the preceding Article? we have proved, that we are justified by Faith, or by the merits of Christ : and in the Appendix“ we have shewn the efficac of the merit, sufferings, and death of Christ in re- moving out of the way our fraugressions and im- perfections, fo that they shall not act as impedi- ments to our avoiding the displeasure, and gaining the favour of God; yet perhaps something might be mentioned, which affirms more directly, that our good works are accepted through Christ, If, indeed, we are accounted righteous through his merits, that is /Fficient* for our purpose; yet a few paflages may confirm, and illustrate.

Whenever any good is mentioned, which arises from the virtues of men, considered as members of the Church of Christ, or, as it may be expressed, as members of Christ, that good must be ascribed to a regard, in God, for Christ. Thus, as we are branches of a“ vine, our fruit would be of no value but on account of the stem, to which we are united. And members, or limbs, have their proper useful functions, through their union with the Head, from whence the Nerves proceed, The en- dearing connection marked out Eph. v. 25-33, should not be overlooked. See also Eph. 1. 20, 21, the idea of a building.

Again, those virtues which we practice in imita- tion of Christ, must be supposed, when they are

Eh y Art. x1. Set. x x iv.

2 Appendix to Art. x1. Set. xx11.

1 1232 Edwards speaks to the same purpose: page 50. on Justification,

b John xv. 4. | © Eph. iv. 15, 16,

accepted, to be accepted on his account: to this purpose we may consult Matt. xi. 29.— Eph. v. 2. —1 Pet. i. 15.— ii. 20, 21.— 1 John ii. 6.—in. 3. and other texts of Scripture. Indeed such conduct as these texts prescribe is something more than mere imitation: it is putting ourselves upon a foot- ing truly Christian.

There are several texts, which Gand of Christians as created unto good works in Chri/t, or ordained, &c. that is, of Christians as mended to be holy or virtuous : these works mult be accepted; how? surely through Christ. See Rom. viii. 1. 29.— Gal. v. 6. — Eph. 1. 4. 6. Eph. ii. 1 v. 8, 9.— Phil. i. 11.— Titus ii. 11. 14.

Christ is called the Author of Salvation unto all them that obey him. — Heb. v. 9. — (Captain, in Heb. li. 10.)

Rom. xi. 1. must be understood of acceptance on a Christian footing, from the argument. and see Rom. xiv. 17, 18. He that 1n righteousness, &c. © serveth Christ, is acceptable to God,” &c.

Our thanksgiving and praise seem accepted through Christ, Eph. v. 20. — Heb. xi. 15.— 1 Pet. ii. = And both thanks and services in general, Col.

In Matt. xxv. 40. Acts of beneficence, as they are virtually done to Christ, must, surely, be accepted by his Father, on his accouut.

Not to multiply paflages”, I will only refer to 1 Cor. xv. 58.— Col. ii. 17, 24. and recommend — 2 Pet. i. 11.with what goes before, to considera- tion ; particularly ver.

[ conceive this set of texts to be important, on account of their tendency to give our good princi- ples a right direction: to put our virtues upon a

right footing; to make us continually act with Cr

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’ tian views, and consider ourselves, not as separate individuals, which too many are apt to do, but as connected with other Christians, and with the Head of the Church.

xx11 When Faith is commended in Scrip- twig, it is supposed to be productive of good works.

This is expressed in several of the texts quoted under the third proposition; Matt. vii. 23. — Acts Xx. 21. — Gal. v. 6. — 1 Tim. i. 19. — Titus iii. 8. — 2 Pet. i. 5. and in the second chapter of St. James’s Epistle : but our proposition is frequently implied, where it is not expressed. Sometimes the term Faith is not made use of, but some other word, A he much the same thing. As in 1 John

i. 3—6. From comparing 1 John v. 1. with I John i ili. 9. one may fer, that Faith doth not commit Sin. The Faith spoken of in Heb. xi. may not properly be CAristian Faith: of whatever sort it be, it was abundantly productive. Hebr. x. 22 24. is to our purpose; because Faith is ment ioned as affecting, first the Heart, and then the actions.

xxIII. I here put an end to direct Proof; but it may be proper, as before, to take notice of a few objeftions,

Is there no impropriety in calling works good, which are acknowledged to be imperfef ? I see not that there is; to speak fo, is only to use popular language, which the sacred writers themselves do, Anything may, in such language, be called good, which excites approbation : and all actions are ap- proved, which are better than might have been

expected; or as well, As arts advance, we ap- prove

© As in St. Paul’s account of Abraham’s Faith, Rom. iv, 1—3. —See St. James’s comment; James 11, 21.

prove, what may hereafter disgust us; and the same is true of Morals, and Virtue, or good zwworks, At no stage of the progression could it be said, that a man’s virtues could, in strictness, % him; yet one man’s conduct is greatly preferable to another? man’s; and so may be his condition after death 5. The Deity may, at any time, accept our crude and imperfect virtue; something in the same way in which a parent accepts a faulty draw- ing from his child, if it has been done with a good intention, and 1s tolerable for the youth’s time of Life, and opportunities. Such imperfect, unformed, good qualities, a parent accepts as a parent, from a family principle; not as a Judge; or, at most, as a Judge free from severity. The intention must be deemed the main thing; ations are good as expressing good“ afeFions. God is called the Father of our Lord Jesus Christ, of whom the whole Family in heaven and earth are named ”—(Eph. iii. 15.) and Christians are some- times called Brethren of Christ.—( Heb. ii. 11.) xxiv. Another objection we may take as pro- posed by Dr. Prieftley*. Some, he says, define Faith « by its effects. In figurative language, which conveys no determinate ideas, and theretore leaves the mind in great uncertainty, whether it be pos- sessed of it or not.“ This seems to be an objection levelled at several of the reformed churches. As to ourselves, we have“ given a plain definition of Faith, free from any figure, metaphor, or comparison ; nor did our definition turn upon the effetts of Faith. We have, indeed, spoken of its effects 2 ©

f Homo homini quid præstat! Tea. 5 Ludlam’s Fifth Essay, p. 14.

b Ludlam, Essay vi. p. 33.

i Hist, Corr. 1. 264.

• Art. X1, Set. XVII.

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of use in practice, to enable a man to judge, not - what faith 7s, but whether in fact he has the Faith meant in scripture, or not ; and, one would think, no method of scrutinizing our principles, would be more agreeable to the Socinians, or tend more to relieve their © uncertainty.” We use Virtue also, or the effe& of Faith, as an help in judging whe- ther any other man has Faith; at least, so far, as to determine, that no man must be allowed to have Faith, if it produce 0 good effects.

This method leaves a man in no uncommon un- certainty about his own principles: In order to know whether he has benevolence, /oyalty, &c. or deceives himself about them, he must follow the same courle.

It is true our Article compares Faith to a fruit- tree, and good works to the fruit; but there seems to be high authority for such a comparison; as it is made repeatedly by our Saviour himself. The vegetable, or vegetative life, answers to the prix- ciple, and the fruit to the conduct arising from that principle. The intention of the compilers of our Article in adopting this comparison, seems visible enough; it is to convict Aypocrites of disingenu- ousness; and the fimilitude proves, that all, who pretend to faith without being virtuous, are as dis- ingenuous as one who promised to send a dog, and sent a dead dog; or a fruit-tree, and sent one cut down, and deprived of all its power of vegetation. A comparison, so introduced, is an argument; because neither the similarity of the cases can be

denied, nor the disingenuousness in the case in- troduced. |

It

1 Luke vi. 44. referred to in Homily on Faith, third part,

p. 34, octavo.— John xv. 2.— ee also Matt, vii. 20. — xl. 33. —XV. 13. t

It will seldom happen, that we need go deeper than this; yet, to say the truth, we may sometimes be driven, by obstinate cavilling, to descend one step farther. If a man will not be contented with the rational account now given, but will still per- fist in saying, you take your idea of Faith, not from Faith itself, but from some effe&s of what you describe and define; the answer hen must be, all active principles, such is the confined knowledge of man, may, in some cases, oblige us to have res courle to their effects, merely to describe or define them. — What is Gunpowder? at firit we only, in answer, define gunpowder by its ingredients; Nitre, with a little Sulphur and charcoal : this will gene-

rally serve to describe, or define, gunpowder. But

suppose you try this composition, and it makes no explosion ? = then you say, immediately, this is not right gunpowder : what? did it not answer to your definition? I do not care how it was mixed, says a plain man, but I am sure, that is not right gun- powder, which will not go off when you rouch it with fire. And some 1nquisitive spectators might go farther, and say, perhaps the nitre was not rig t nitre, nor the su/phur right sulphur, &c. and then our difficulties multiply upon us Here is, no doubt, a perplexity; we have not determinate ideas; but yet the perplexity 1s one, under which we should make ourselves very ea/y, as a matter of speculation ; and for practice, we should contrive the best methods we could, to cure our gunpowder; but we should never rest contented till it had its usual effects. Nor is there any good reason why perplexity should occasion greater uneasiness, if we were obliged to quit our definition of Faith, and say, this is not right faith, because it has not the right Het: of Faith.

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354 BOOK IV. ART. XII. SECT, xxv.

XXV. It may be asked, does not the doctrine of our church make vir/ue to be only of secondary im- portance? I may answer in the negative. Under the tenth Article it was shewn, that though Chris- tian virtue 15 to be ascribed to divine assistance, yet we are not to * waz? for that assistance, but to aim immediately at the best of conduct, with the greatest earnestness.— And under the eleventh it was shewn, that when it is said, we are not justi- fied by our works, it is supposed that we have exerted ourselves, and been diligent to come as near perfection as possible. By Bishop Warbur- ton’s account, justification by Faith only“, has its very foundation 1n good works. And how can virtue be better secured, than by a man’s acting from Christian principles? In proving the doctrine as we profess it, we have shewn, that a main end and design of Christianity, was to restore and im- prove Virtue. —The other main end is, to effect re- mission of sins, in order that our improved virtue might be effectual in procuring eternal happiness, The latter may indeed be conceived as comprized in the former.

Can any one mean, that the dignity of virtue is lowered because. we cannot be justified by it, but only can do things . pleasing and acceptable to God?” what can be higher in its nature than pleasing God ? the all-perfe& Being ! that Being by whom we were created and redeemed ! by whom we are perpetually preserved, and sanctified what ideas and feelings must any one have, to murmur as if his virtue was not sufficiently honoured, when it is capable of effects, which may

be described 1 in such a manner | 5 ut

m Art, x, Sect. xxxv. > Art. x1. Sect. xV111. o Art. X11, Sect. 11, and Div. Leg. Book 1 ix. Vol, 3. page 689, quarto.

But lastly, I would ask, will not, after all, our Sentence at the day“ of Judgment, depend upon our works The Scripture* declares it will, and there- fore it will; but is such declaration agreeable to our theory of Justification by Faith? This is a question, which seems to have occasioned some trouble to several © adyocates of Justification by Faith only; therefore 1 will hazard an observation or two upon it. |

When it is said, our sentence will depend upon our actions, actions must include the principles or affections, by which they are performed: the fame

action may proceed from benevolence and selfish-

ness, or ostentation; from piety and hypocrisy. The merits of Christ supply imperfection; but

imperfection admits of degrees ; the merits of our

Lord do not supply in such a manner as to make all men, who are imperfect in very different de- grees, to be upon the same footing. I make these two remarks chiefly to prevent our proceeding un- der the influence of wrong notions.

Faith must produce good works : without recur- ring to the scriptural proof just * now given, we mult think, that, if a man has an honest prin- ciple of doing his own part, and an ingenuous confidence in God, it must impell him to action. One cannot conceive such a principle to exist in a Christian, and not to set him upon good works. — It seems therefore much, or entirely, the fame thing, in a general view, whether Faith is to be

rewarded,

Art. x1. Sect. xxVv11. and Appendix to Art, xi. Sect,

r See Jonathan Edwards on Justification, 95. 101. Dickin- son’s Letters, particularly, p. 315.

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356 BOOK IV. xxv.

rewarded, or Virtue, And any difference will be rather a difference of modes of expression, than of doctrines; rather of words, than things. Nay, if it should sometimes occur, in So ipture, that we are to be rewarded for Faith, and sometimes, that we are to be rewarded for works, there would not necessarily be any inconsistency ; any more than there would be 1n saying, at one time, peace was effected by Bravery and military skill; and, at an- other, peace was effected by the demolition of a Citadel; or, to keep to morals, in saying, at one time, a man was rewarded for his generosity, and say- ing, at another, that he was rewarded for his generors aclions: whenever one of these things was said, the other would be implied’.. Faith is the key to Vir- tue, and to reward : for it admits men into the society, of which Christ is the Head; the natural effect of which is, both to make them virtuous, and to gain a superior reward for every particular degree of Virtue. The Key may often imply the treasures, to which it gives admittance,

All then that we have to fee is, that it may, on some occasions, be reasonable to use the language, that virtue, or good works, will be rewarded, rather than that Faith will be rewarded. To fay, that different degrees of Faith, or of a faithful principle connecting us with Christianity, will be rewarded, cannot be so popular a way of talking, as to say, that men will be rewarded according to their conduct, or morals; this latter is what we continually experience; it falls in with our com- mon notions and apprehensions ; and as the sacred

Writers

t See general elements about fartial causes, Introduction to Second Part, Sect. viii. Also Locke’s Reasonableness, &c. Works, Vol. 2. p. 630, 631. quoted by Jon. Edwards on Justi-

38 page 12 5, and Short Defence of Atonement, page 45» ote.

BOOK IV. ART. XII. SECT, xxv. 357

writers suit these, we must expect to find them using such language. A youth binds himself to a master, with a right disposition; how do men try or settle, whether Lo is a good apprentice ? by de- termining whether he behaves well.

It may be more proper to /ay, that works will be rewarded, at the Day of Judgment, than that Faith will; because that Judgment is to be wir- nessed by men and angels. They cannot discern degrees of Faith, but they may, in some measure, judge of works; at least much better than of Faith: they do it every day.

In the present life, it would be more useful for men to say, and feel, that their actions mult come into judgment, and produce their happiness or misery, than that only their Faith would be con- sidered : A man would more easily deceive himself about his Faith, than about his actions; he would not be fo good himself, nor do so much good to others, if the trial of his actions did not dwell upon his mind. I do not mean, that a man must never examine his motives; even they will be better ex- amined, if actions are performed in a spirited man- ner, and so we reason from experiments.

We once spoke of a military * spirit as being, in some respects, analogous to Faith. More mult not be concluded from illustrations than 1s intended by them: all we aim at 1s, to make the thing

understood, which we illustrate by comparison ;

earthly things will not correspond with heavenly, in all particulars.

A man enters into a regiment with a true mili- tary spirit, and a sense of honour : the Commander of it performs some great and useful exploits; the regiment, a as a body, receives honour; the man 1s

more Art. xi. Set, xxix.

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more likely to behave well for being admitted into | such a body; and more likely to be well rewarded for any particular degree of merit. If indeed he proves a coward, he may be shot; but if he dis- tinguishes himself as a good soldier, he may be rewarded; for what, in such case, would reward be said to be conferred ? for his spirit or his actions? it might be for either; but if one was expressed the other would be implied.

In Scripture, it seems most natural to speak of man as to be tried for his actions, when all mankind are in view, and* the subject is natural religion: (then expressions should fall in with notions and feelings of all mankind :) but as to be tried for his Faith, when there is a danger of a particular {et of men being too proud of some Revelation, and of some holiness presumed to result from it: —or when they are called into a new society, sepa- rated from the world, and made a peculiar people, merely through favour,

Jonathan Edwards describes? the rewarding of good actions, as real; but their ** rewardableness*” as being a consequence of Justification: that is, after men are justified, by admission into the Chris- tian covenant, one privilege of that Covenant is, that their good actions are proper objects of re- ward. And the fitness of such a covenant, of our being /o justified, arises from hence; that such a covenant will promote Virtue. This may be safe ground; I scarcely feel it frm enough.

The Necessary Doctrine, and other writings which favour* Justification by Faith only, speak of the

day

• Art. x1. Set. xXV111.

On Justification, page 100.

z This is a word, which Baxter 2vi/hes to use ; but it seems to aim too far from custom. Catholic Theology.

dee Dickinson’s Letters, page 315.

day of Judgment as that day, in which © every man shall receive accordying to his workes,”

xxvi. I will mention no more objections; therefore we now proceed to our Application : consisting, as before, of forms of assent, according to natural religion and revealed; of mutual con- cessions of contending parties; and of hints relative to Improvements.

On a footing of natural religion, a man might declare something not unlike our present Article, in the following terms; referring to what had beenꝰ declared before.

Although my improved conduct cannot but continue imperfef in the fight of God, notwith- standing my care to purify my principles, and en- gage in virtuous afsoctations ; although it be till incapable of expiating my former offences, and of standing a severe judgment; yet can it scarce fail of being pleasing to my indulgent and merciful heavenly parent : the more so, on account of the measures, which I have taken to improve myself: However, what is the real value of those measures, I can only judge with safety, from my actual im- provements.’ |

xxvII. A Christian might assent in some such form as this: |

Although, as was before intimated, the better fort of actions which I perform under the Christian covenant, as a member of Christ, that is, from Faith, cannot expiate my past offences, or stand in judgment, supposing God rigidly just and euere: yet, I trust, they are pleasing and acceptable to his goodness; not so much for themselves, as from a regard to my Lord and leader, his beloved Son. Imperfect as they are, I mult rely on them to hinder me from deceiving myself about my Faith :

I must

b Art. xt. Sect. xxx.

360 BOOK tv. ART. XII. SECT, xxvIII.

I must never imagine, that I possess that sacred principle, as I ought to possess it, unless it be con- tinually productive of good affections and virtuous conduct.”

XXVI11. We come next to mutual concessions.— It is much to be suspected, in disputes on Faith and works, that men have not perfectly understood

each others expressions ; and that they have not dif- fered in reality, so much as in appearance ©,

The Romanists and Protestants give different ac- counts, not so much of the efficacy of Christ’s merits, as of the manner in which those merits become effi- cacious. The Romanists seem to hold, that our actions“ have real strict merit, but that they receive that merit from Christ : we seem to hold, that our good actions have not any real strict merit, but that they are accepted as zf they had, through Christ. Does this amount to more than that they conceive merit to be conferred on our actions here, we at the Day of Jud ment! a point perhaps at present be- yond our knowledge.

In like manner, though some say, that men are justified by Faith aud works*, and others mention only Faith, yet all these may have much the same meaning; as the latter do not exclude works, but will even call them necessary *,

Even the Methodifts, who say such strong things against works, seem, the generality of them at leaf, to make a good life a necessary® condition of Justi- fication at the last day.

But what is to be said of the Socinians? do not they reduce all about Justification to mere natural

Religion?

See conclusion of Jonathan Edwards on Justification,

4 Rhemish Test. Rom. viii. 18.

e [ udlam, Essay v. page 16.

f Jonathan Edwards, p. 97, 98, &c.

E Principles and Practices, &c. page 52. 56, of the first Letter,

BOOK Iv. ART. xt I. SECT. XXIX. 361

Religion? — Dr. Priestley affirms, that © nothing is requisite to make men objects of his (God’s) favour, but such moral conduct as he has made ; them capable of;” but then he seems to own, just afterwards, that he cannot © at present” “ explain all particular expressions 1 in the Apostolical Epi/les, &c,” In time” he hopes to © be able, without any effort or framing, to explain” them all. All we can ask for therefore now is a suspen/ion of hostilities; but what, from an adversary, can be more full to our purpose than such expressions, if we really mean to draw the doctrines of our religion from Scripture ?

xxix. Nothing now remains, except the sub- ject of Improvements : but it seems best to defer that subject till we have examined the thirteenth Article.

b Hist, Corr. 1. 279.

362 BOOK IV, ART, XIIq, SECT. 1.

Notes

• Third part, p. 23. 8vo.— See also opening of Hom. on Faith; ad part, and p. 30. |
• Rom. ii. 6—1 1. &c. Matt. xxv. 31—46. .