Hey on Article XIII: Of Works before Justification

1. This Article has so harsh a sound, that I wish to be indulged in a few words by way of Pre- face to it. Something of the kind of thought, which it contains, seems to be required, in our body of doctrines, as resulting from the preceding Articles. From the ninth Article it appears, that men, as men, are 1n a state of enmity to God, and that their propensities are such as are likely to carry them into actual fin. From the eleventh and twelfth it appears, that Chri//zans are released from that state of enmity, that they are no longer under condemnation, collectively ; that they have assist- ance given them for the performance of good actions ; and lastly, that, though their better sort of actions are still imperfect, they are accepted as pleasing to the supreme Being, on account of the

[…] relation

BOOK IV. 1. 363 .

relation in which the Agents stand to the Head of the Christian Society, who has obeyed and suffered and died for them.—If then men are under dis- pleasure, and even Christian virtues are only ac- cepted through Christ, what must be the conse- quence with regard to Heathen Virtues ? they cannot recommend themselves, on account of the un- happy situation of mere men; they have nothing to recommend them ; can they, then, be accepted as pleasing to God? must they not appear to Him faulty and deficient ?

It the preceding Articles be right, this conse- quence seems unavoidable, But then another thing is to be considered: Six, of any kind, can only be declared to men, or laid before them, for two purposes :

1. In order that they may punisi it:

2. In order that they may avoid it:

In the present case, we can have no concern with punishing, because we cannot judge of the merits and demerits (I speak after the manner of men”) of the Heathens, in any manner which could qua- lify us for such a business : we are then to leave the Heathens, properly so called, to God: © how shall they believe on him, of whom“ they have not heard?” —we are to receive the notice of the fin mentioned in our Article, as those whose con- cern is to avoid it. Thus we see, that the decla- rations, which the Article contains, must be sup- posed to be addressed to those, who are nominal Christians, or who have opportunity of weighing the evidence, which Christianity offers in its own sup- port. To these alone, indeed, /criptural arguments can be propoled. |

Both parties therefore, thole who make the de- claration of the Article, and those for whom it is

| made, 2 Rom, x. 14. 1

made, ought to be Christians, (as Augustin and the Pelagians were); or at least to be within reack of reasonings and representations from Christians. — Indeed scriptural authority may be alledged to those who are not Christians, thus; we Christians affirm such and such things concerning our reli- gion: we have such and such arguments in our favour; we warn you not to neglect to examine those arguments. Dr. Balguy puts this kind of warning with great force in the former part of his ninth Sermon.

I hope these two observations will make us think this thirteenth Article rational and pertinent: nay, it cannot but appear important allo, we read a part of Dr. Paley’s* Charge; and a few passages out of Dr. Balguy’s ninth Sermon, and Mr. Ludlam’s Essay on? Justification. -

I now proceed to Hiffory, Explanation, Proof, Ap- plication, as usual.

11. History. In the Apostolic Fathers, I do not perceive any expressions, which strongly mark the imperfection of Heathen Virtues. They seem to write to Fewi/h converts, making use of authori- ties out of the Old Testament. We have not any thing, that I remember, (but I have not lately read them with care) addressed by them to Hea- thens as persuasives to conversion. And probably they had not many of those nominal Christians, for whom our Article seems calculated: those whom they had to deal with, ‘would be either rea/ Chril- tians, or professed Heathens. Juin“ Martyr and Tertullian® expole the imperfections of heathen worship and heathen Philosophy, and describe the superior worth of Christianity ; but what was wanted,

in

d Page 15. 21, quarto. © Near the end,

s Cohortatio ad Græcos, A. D. 140. | * Apologia, A. D. 200.

in order to draw forth sayings exactly to our purpose, was that kind of person, to whom the writings of the New Testament might be alledged as autho- rity, and who, at the same time, thought heathen principles of morals all that he need cultivate. .

The conclusion of Ignatius st eighth Section of his Epistle to the Ephesians, might be read; as also Irenæus’s application of Rom. xi. 24. jointly with John iii. 5, 6. or 1 Cor. xv. 50.

Dr. Nicholls, on this Article, tells us, that Clemens Alexandrinus* was the firff, who highly extolled heathen virtues and heathen Philosophers, It ap- pears to me, from the passages produced, that Clement did not mean anything inconsistent with our doctrine: that he meant only to justify the ways of God to man; or to illustrate revealed truths. He uses expressions more strong than could have been prudently used after controversy was started; such as, that Philosophers were to Heathens, something analo- you to Prophets amongst the Jews ; and that Philo-

ophy justisfied the Heathens; but then he is speaking only of the times before Christ; he was not saying, - that the {ame thing would hold good under Christi- anity.—Cirysastom was much later; he lived after controversy on our subject had arisen ; yet he says, that it was enough for Heathens to know God | {meaning that Idolatry must always be bad) but ow, (in Chrysostom’s time) they ought to know

Christ. of Sag To This is not commending heathen virtue in comparison of Christian; it is only saying, men should zow be Christians, though before the coming of

f Veneer quotes this passage, and that from Irenzus Adv. 5. 10,—Welchman also has these passages, but the stu- dent would do best to consult the Fathers themselves. 5 A. D. 194. h A. D. 398. See Nicholls on the Article.

366 BOOK IV. ART. XIII, SECT. 11.

of Christ they could not be so; God is good at at all times, and to all men; Christians are justi- fied by Faith, but Salvation, such as natural reli- gion bestows, could only be given to Heathens according to their obedience to the law“ written in their Hearts. — This only amounts to much the same with what Dr. Paley’ says ; they will be ac- cepted, together with those who are instructed in the Law, and obey it.“

Dr. Nicholls gives, as opposed to these passages from Clement of Alexandria and Chrysostom, some from Cyprian and Jerom. They say, that heathen Virtues® are not, or might not be, rigt virtues; as, for instance, heathen patience was, or might be, apathy, stupidity, &c.;— heathen fortitude, rash- ness ; heathen prudence, cunning ; and so on; I only mean to shew the general nature of the re- mark. Let us be chaste, Gon Ferom, by Faith ; that 1s on Christian principles; and, in like manner, wise, brave, tempergte. This I take to be exceed- ing good sense ; and worthy of our molt attentive observation. 1t might be partly the result of ex- perience; but we can fee, that the bravery of a robber only enhances the injury he commits. I all the virtues of human life were performed from Faith, meaning the Chriitian principle of action, the man who performed them, would approach much nearer to the character of the Anueaos, or perfectly virtuous* man, than any one who at- tempted the same on Heathen principles : and this

| seems

K Rom. ii. 15. 1 Charge, page 17.

m Cyprian, A. D. 248. de con. patient. — Jerom, A. D. 392. on Gal. iii.

n Augustin mentions the prudence of the avaritious, with a reference to Hor Ep. 1. 1. per mare,“ &c.——The justice and fortitude (Cardinal virtues) of Catiline, with a reference to

dallust’s account of him. * Art. xi. Sect. xiv.

BOOK Iv. 111. 367

seems to be the idea, which some of the Christian Fathers had, when they used the expression of the Prophet, several times quoted in the New Testa- ment, the Just, Jaws, all live by his Faith > shall conduct himself through life on that principle v. St. Paul seems rather to apply the saying of Habak- kuk as meaning, that the Just shall enjoy eternal life through his Faith: his Faith shall fave him.—- (Luke vii. 50. or xvill, 42.) | 111. I mention next the age of the Pelagian Controversy, the fifth century.—We have seen, that the Pelagians were against the doctrine of the necessity of Grace for acting well: in arguing on this doctrine, they” used a plea, which led to the subject now before us. Why, they urged, should we have internal assistance, in order to our performing good actions, when some of the Hea- thens, who had no such help, performed such great exploits, and displayed such admirable virtues ?— they instanced in Fabricius, Fabius, Regulus“, Scipio. The orthodox Augustin, always vigilant, replied, that the Heathens were not virtuous as a Christian ought to be; that, if they per- formed actions good in their kind, they per- formed them 1; from inferior motives; not with a view to the Glory of God, &c. their conduct, though well meant, was, in strictness, deficient, faulty; nay, considering the nature of perfect Chris- tian virtue, it might even be called /inful : what there was of good in it, might indeed lessen future punishment*, or even procure temporal rewards; but could by no means have the effect of Christian virtue

P Hab. ii. 4. —Rom. i. 17.—Gal ili. 11.—Heb. x. 38. 4 Art. x. Sect. v.

[…]

VOL, 111. AA

368 BOOK IV, ART, XI11. SECT. IV.

virtue to gain eternal happiness. If that great end could be effected by the Religion of Nature, if mere men could attain to perfect * then Christ died in vain.

Whoever wishes to examine more minutely 3 into this controversy, may consult Yesinus’s Historia Pelagiana before - mentioned: the third part of his third book is on this subject, and is entitled, De virtutibus Geutilium n.“ I have consulted the fourth Bock of Augustin’s work contra Fulianum, but I do not find myself always satisfied with the reason- ing of that great Father, or with his application of texts of Scripture. Dr. Priestley has a“ short pas- sage, which may be read, I will only add a few expressions from the ancients, which may serve as an History of that particular expression, which seems fo harsh, and with which our Article con- dudes, about heathen virtues having the Nature of Sin.

Jerom concludes his passage on Gal. iii. with these words, © fine quo (Christo) omnis virtus in vitio eff,” Augustin” says, © illud quod minus est quam debet, ex vitio est.” —And, to Julianus, negare non potes eum peccare qui male quodlibet facit“. —One might read Vossius’s contents of his 12th Thesis, lib. 3, part 3. And under it Bellarmin’s account of Augustin’s taking Six in a large sense, as meaning, whatever has not all the perfection, of which it is? capable.

iv. We will next take notice of the scholastic ages; and, as the “ /chool-authors” are particularly meaticncd! in this Article, I have before“ said,

that

u See also a little, page 667, Fol.

x Hist. Corr. 1. page 300.

Y Ep. 29, ad Hieron. qu aoted by Nicholls on Article xv. 2 An Julianum lib. 4. Sect. 30. Ed. Antv.

d Art. 1x, Sect. x1; and Art. x. Sect. x.

BOOK IV. tv. 369

that I would here give some account of them. They have been the admiration, and now seem to be the je/© of Europe. I wish, at least, to speak of them without copying the language of any age. — The Scholaftici used to mean Rhetoricians, who declaimed *, not about business, but for improve- ment, = They were e oyoay, in /eifure, as opposed to the hurry of real causes; but the word, from denoting declaiming Rhetoricians, came to signify Barrifters, or Advocates ; yet it seems to have had its primitive meaning when Charlemagne instituted: Seminaries of Learning, in Monasteries’and Cathe- drals, and Schools properly so called: only the Scholastici extended the subject of their instruc- tions to * Philosophy ; which they refined and made complex by eagerly improving one another, and especially by commenting upon Arifotle * : and then they mixed this Philosophy with Chri/tianity ; ap- plying it particularly to the set of subjects now before us: A very subtle Logic was necessary, in order to carry on very subtle disputes in Meta- physics.

I have mentioned Charlemagne, who died A. D.

814, at the age of 72; but the origin of scholastic .

• divinity, like that of other things which sprang up in times of ignorance, is very obscure and uncer- tain, Three periods are mentioned® ; its Infancy, its

Maturity,

© See Watburton, quarto, Vol. 3. page 630.- Dr, Balguy, Page 193. 330. ; ; | | Those who taught Rhetoric, used, at one time, to be called ite : such were Libanius, &c,—Eunapius wrote the Lives of Philosophers and Sophists —Sophi/t is sometimes an Artist, in almost anything; or a Philosopher, &c, © Scholz Philosophorum. Cic. f Dr. Balguy, 330. | 3 E In the 2 die may be found several things here said of the Schoolmen, LE A AZ

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370 BOOK IV. iv.

Maturity, and its Old Age. Its Infancy may be dated . early in the twelfth Century; Lanfranc died in 1089, and Peter Lombard in 1164; and they are said to have lived in its infancy. Its ripe age may be said to have begun in the year 1220, and to have continued to the time of Durand of St. Por- cian, (who died in the year 1333, ) or, we may say, an hundred years; and its Old age may be said to have begun from 1320, and to have ended, with Gabriel Biel, in the 15th Century. It might be expected, that a kind of learning much ad- mired, should produce other authors after this time, whilst the admiration continued :—Swarez, who died 1n 1617, is reckoned a schoolman; he is very voluminous in his comments upon those who went before him.—But it may be as well to men- tion one or two names, in particular.

Peter Lombard, called Lombard from his being born at Navarre in Lombardy, wrote a small book of Sentences compiled from the Fathers, on dif- ferent points, in a manner adapted to reconcile their seeming differences : from whence he was called the Master of the Sentences :— The number of folios which have been written upon this book 1s astonishing; itself only a small quarto. Peter was particularly eminent at Paris; where he was preceptor to the Royal Family, one of whom de- clined the Archbishopric of Paris in his favour.

We may next mention Thomas, commonly called Thomas * Aquinas, because he was of the noble family of the Counts of Aquino near Naples, which family has produced some tamous Generals :

He

n Thomas Aquinas died in the year 1274, at the age of 48; his native place Aquinum was the same as Juvenal’s ; whence Juvenal is called Aquinas by the writers of his Life: see before,

also the third Satire of Juvenal, near

Art. x, Set, x, — See the end,

He is often called, in books, Str. Thomas. He lived in the thirteenth Century, in the middle, or ripe age, of Scholastic learning. He was ve highly esteemed, and called at Paris Doctor“ Ange- licus : his Summa Theologiz is accounted by the Authors of the Encyclopédie (or by some persons, whose judgment they think worth recording), a capital work of its kind; yet they are not reckoned great favourers of Theology, such as it has been in general.—Though he travelled much, and taught every where, and only lived to the age of 48, he has left works which fill eighteen volumes folio, and which shew such intensity of thought, as to make it very probable, that they were all written with a mind on the full stretch.

Lastly, we may mention Smarez : though he died so late as 1617, yet I am more inclined to mention him than to dwell longer on the times before him. He was a Spaniard, of Grenada, a Jesuit, a teacher of Theology, and usually reckon- ed among the Schoolmen, notwithstanding the time in which he lived. We have his works in twenty- three volumes folio, abridged by Noel in two volumes folio. He was reckoned to state opinions well: but, though he wrote against the Reforma- tion, in defence of Popery, yet his book on that subje& was burnt at Paris by the common execu- tioner, as encouraging Sedition and Rebellion.— There are five volumes folio of his works, in which are forty-three Dissertations, all on the third part of

the Summa of Thomas Aquinas. I Will mention no more facts relative to the Schoolmen ; but some were necessary as a a for | ome

i Thomas a Becket is also sometimes called St. Thomas,

• Titles of this fort were given to several Schoolmen.— Durand was Doctor Resolutissimus. One Schoolman was Doctor Irrefragabilis,

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372 BOOK 1V. ART, XII, SECT, IV.

some judgment concerning their merits. My idea is, that they have shewn great intellectual powers, and that they did not run into all their disquisi- tions without some view to utility ; that 1s, they wanted very nice distinctions, in order to keep their ideas from running together, and in order to explain all the acts of the mind without leaving anything to the judgment of common sense.— Thus all their distinctions might be founded in nature, yet they might be too minute to be really useful :—-men may explain a thing, and yet the explanation shall be more burthensome to the mind, than one less full and perfe&t would be, which left more to the quick operations of reason and sense. If a man was to describe, with the greatest possible minuteness, a common act of vision, he must become very abstruse and hard to understand : If he undertook to describe all the properties of the different surfaces, of which the {urface of an human body consists, he might pass his whole life in the work, and do little good; or, on the whole, do harm. 8 A man may write with some view to clearing up things, and yet may run into an intolerable multi- plicity of words; especially if he runs on in an analytical method, and indulges himself in preju- dice and hypothesis. The Categories of Aristotle used to be studied for Bishoprics; any one may now easily form his own judgment on that work from consulting Mr. Harris’s Philosophical Ar- rangements.

I would. not have it understood, that ] think re- searches are to be given up the moment we find ourselves at a loss to perceive particular uses to which they may be applied: if speculation only enlarges the mind, and strengthens its faculties, it may be continued tor a time; though only fo long

as

BOOK IV. v. 373

as reason and experience dictate thut it will be use- ful upon the whole. As some bodily exercises shew, to our surprize, what the Body is capable of,

so may some mental exercises do with regard to the mind; and both may point out the way to im- provement. It is not clear to me, that we should at this time have had such reasoning powers as we have, if no great efforts, no passionate exertions, had been made by the Schoolmen’.

v. But to proceed with our History. We may, for anything I recollect, pass on to the age of the Reformation. Let us begin with the Romanists.— Under the eleventh Article“, I read a passage from a Popish Historian, in which Luther is introduced as affirming, that ** good works,” © how good soever they might appear,” were mortal fins.” — I suppose Luther must mean good works of Hea- thens. In the sixth Session of the Council of Trent, the seventh Canon anathematizes those, who say, that all works done before Justification, however performed, are really fins; but the first canon affirms, that no man can be ju/ified either by works of Nature, or of the Law of Moses, without divine Grace by Jesus Christ. (By the way, can those works be otherwise than faulty, by which a man cannot be accounted righteous?) In the de- cree preceding the Canons, which exprefles doc- trines, with reasons on which they are grounded,

all merit in those, who are candidates for Justifi- cation, seems fully disclaimed; in the fifth Chap- ter, we have © nulls eorum existentibus meritis ;” in the eighth, © nihil corum que justificationem præcedunt,

Dr. Waterland gives an idea of the Schoolmen in his ac- count of the Argument à priori; his notion is also mentioned in bis life, in the Biographia Britannica.

m See Art, xi. Seck. v1, et Du Pin. Compend. Vol. 4. p. 16.

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374 BOOK IV, v.

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distinction of merits into different sorts ; but it is found in the works of Cardinal“ Cajetan, who was

a great Ambassador and Divine at the time of the

Reformation: and in the Rhemi/h Testament on

Acts x. 2, we find mention of congruity : I ima-

gine what our Church opposes, may be found in

this passage ; ** Such workes as are done before

Justification, though they suffise not to salvation,

yet be acceptable preparatives* to the Grace of Jus-

[…]

come of Grace also ; otherwise they could never

deserve at God’s hand, of congruity, or any other-

wise, towards Justification.”

The reformed churches in general, I think, agree with the Church of England. In the twentieth Article of the Augustan Confession, we have “ nec placent Deo opera secundæ tabulæ, nifi fides acce- dat, quod propter Christum placeat hæc inchoata et imperiecta-obedienna.”

Mr. Hume’s account might be introduced here, of Cranmer’s traming the Articles; Mr. Hume un- derstands our Articles to mean, * that no Hea- then, however virtuous, can escape an endless state of the most exquisite misery ?.”

With regard to the Church of England, the Ne- cessury Doctrine does not seem to enter much into our present subject. In the part relating to Good works, it describes moral acts, done without faith in Christ, as what it does ot profess to treat of;

yet

n This Cardinal’s name was Thomas de Jie: he was born at Gaieta (not far from Naples), and was afterwards Bishop there.

9 In our tenth Article we have, „cannot turn and prepare himself,” dee the explanation, Se. xxv1. of that Article.

? Hume’s Hist. 4to. Vol. 3. page 334. 1st Ed. the passage is quoted by MEG page 159. of his Life of Cranmer.

BOOK IV. ART. XII 1. SECT. v. 375

yet adds, by the way, that they are good in their kind, and sometimes followed with temporal re- wards, though not available to the attaining of everlasting life. In our Reformatio Legum, we find an intention to proceed against those, who hold, that by free-will alone, without any other special Grace of Christ, men may live* well. In the life of Bishop Ridley, it is observed, that our Homilies deny the value of © those specious works, appa- rently good, but done without Faith, in opposition to the Anabaptistis The place where this subject 1s mentioned, 1s the first part of our Homily on Good Works. In general, I respe&, sometimes ad- mire, our Homilies; but I know not whether the expressions on the present subject, are not some- what too strong* for me; though they may be chiefly borrowed from Chrysostom and Augustin. —Yet the expressions of Jonathan Edwards seem stronger than those of our Homily ; he talks of man being © finitely guilty” “ beheld of God as infinitely the object of his displeasure and wrath, or infinitely hateful in his eyes.” And Anti- nomians must of course be inclined to speak harsh language against the virtues (so called) of mere men. Baxter, in a Dialogue® in his Catholic Theo- logy, introduces a Libertine or Antinomian, saying, „They (the wicked) must be frf made godly, (that is, made Christians ;) and the heart renewed, that the Life (or conduct) may be […] with- out Faith it is impossible to please God, or do anything which 1s not abominable to him.” —The famous Antinomian Dr. Crispe gave an odd turn to virtue before justification; instead of disputing

whether

t On Justification, 31. » Page 258. 9 Art. x11. Sect. 1. of this.

376 BOOK iv. vi. VIE.

whether well-meaning men had any title to Justi- fication, he dwelt upon justifying the wicked ; as wicked; © while* they were in the most desperate devillish condition of all,” &c.—this is one way of ending all dispute about men’s deserving * Grace of congruity.“ It may perhaps have been intended, not only to edify and comfort, but (as Bayes says) to * elevate and surprize.”

vi. With regard to the Sociniaus, we have lately seen?, that God’s favour is, according to. them, to be obtained “ in all situations” by moral conduct. The Racovian Catechism athrms *, that Justification by Faith has no concern with the times before the coming of Christ.——Mr. Graham holds“, that good works are of themselves accept- able to God ; but I do not know whether he makes any distinction between works done before Justifi- cation and after it.

vii. I may here close my historical remarks, and proceed to Explanation.

The title is, Of Works done before Justification :” that is, works done before a person acts as a mem- ber of rhe Christian covenant : this will sufficiently appear from what was {aid under the twelfth Ar- tide, about works which “ follow after Justifica- tion.” Several phrases may express our becoming Christians, because, if all goes on in due course, as planned, several things take place at that time : but we shall come to some of these phrases very foon.—From the title, we pass to the Article.

VIII. Works®

• See Geree’s Epistle to thę. Reader; not very far from the end. — Sidney Coll. Library, T—;—38.

y Hist. Corr. Vol. 1. p. 279.— Art. x11, Sect. xxvIII.

2 Page 212. |

See Short Defence of Atonement, page 38.

Art, x11. Sect. v111.

VIII. Works — again“ we ask what kind of works may be here meant? the answer is, the same kind which is called in the tenth Article our own « natural good * wworks;” the epithet © good” is in- deed here omitted; but the same kind of actions must be meant : no one would require to have it declared, that heathen vices are not pleasant to God; or the actions of Heathens in general; with- out distinction into well and 1l|-meant.—lt seems not improbable, that the epithet © good” has, in this Article, been purposely omitted by the com- pilers, in order to avoid the seeming contradiction, which there would be in affirming, that good works have undoubtedly the nature of Sin.—If we can- nect this Article with the preceding, we see the two sorts of good works, Christian and heathen, compared with each other; the former declared to be pleasing to God, the latter not pleasing : both im- perfect in themselves; but the former pleasing * ix Christ,” the latter not pleasing, because seen only in themselves.

I do not think, that, in strictness, our Article represents heathen good works as displeafing to God. |

IX. © Done before the Grace of Christ” —ano- ther phrase for before becoming Christians : —we find this used in the Acts of the Council of Trent, Session vi. Canon 1. it may be preferred here to other equivalent phrases, as opposed to what has been sometimes called“ the it grace of God; that assistance, which he may have been pleased to give to Heathens.—We have seen something near this phrase as used by Dr.* Redman. In Scripture, it

© Art. x11, Se. v1. and places there referred to.

d Art. x, Set. XXV111. |

E Art. x. Sect. xL111. from Jortin’s fix Dissertations, p. 84. —See also Art. x. Sect. xix.

Art. X11. Sect. v1. or Life of Ridley, p. 351.

378 _. BOOK IV. AR r. XII. s Ber. x.

is well known, the phrase used in our Article oc- curs; as we conclude our public prayers with, «© the Grace of our Lord Jesus Christ,” &c.— (2 Cor. end.)

x. And the Inspiration of his Spirit“ this phrase seems to me equivalent to the last: there was, no doubt, some reason for adding it. The Spirits of Christ,” at least, is a scriptural ex- pression. Perhaps Grace might seem too general a word, as meaning Favour, of any kind; help, ex- ternal as well as internal. But we can fee, that both this phrase and the last give, by intimation, some reason for a doctrine, which may seem harsh ; that they tend to take off, or to soften prejudices against it. As our inability to please God before we be- come disciples of Chris is the thing to be im- pressed, those expressions of scripture, which have the nearest relation to Christ, must be preferable to all others; both in point of propriety and utility. Afterwards, in the sixteenth Article, re- cetving the Holy Ghost is spoken of without any mention of the Spirit being the Spirit of Christ.

Our explanation might be confirmed by com- paring the Title of the Article, with the part of it already mentioned: from such a comparison it must appear, that Works done before Justifi- cation,” must mean the same with, works done before the Grace of Christ, and the Inspiration of his Spirit.”

These two phrases, expressing the ratification on God’s part, of our admission into Christianity, might seem particularly proper; more proper than Baptism, as the Article is chiefly intended for zom:- nal Christians ; that is, for those, who had been baptized, but did not act on principles properly Christian: such persons do works after Baptism.

which b Rom. vili. 9.

BOOK iv. ART. XITI. sz r. X. 379

which are on the fame footing of works before Fustification ; or works after becoming nominal Chris- tians, and before becoming real Christians. |

In different Confessions of Faith, or different au- thors, we may expect to find this fame thing ex- pressed in a variety of phrases. Persons not yet become real Christians, may be called the anrege- nerate”, or in Latin, irregeniti, and nox-renati*; their Hate may be called that before justification, or before Yocation :—or the justified may be called converted”.

In Scripture, we find the same variety : consult 1 Cor. vi. 11.””—Titus 11. 7. (where our bein put into a way of Salvation, is expressed by […] :) —in Eph. ii. 8, we have saved; in Heb. vi. 4. enlightened, (from whence those who had been Catechumens and were completed Chris- tians, used to be called QuriGopeves,) —/| ocation and called are common,—cholen, or ele#.—See Tay- lor’s Key, Chap. vi. or a short expression ® in Para- graph 167. |

All said against such good works as we have described, must apply to well-meant actions in a state of Apostacy, a fortiori. Works before attain- ing to a state of Justification must, at least, be as pleasing to God, as works after renouncing such

a state.

XI. © Are

b Baxter, Cath. Rel. p. 258.

[…]

• Ellis on the Article. Art. x11. Sect. viii.

= Art. x11. Set, VII. |

Taylor seems to mistake (Key, Chap. vi.) in some degree, when he makes regenerate, &c, &c. apply to all Christians, good and bad; I think some terms are used fo as to seem to in- dude the Sad, only because it is taken for granted, as a matter of course, that the internal dispositions will answer to the ex- ternal signs and professions. —Titus iii. 7. […] belong to all Christians in this way.

380 BOOK tv. ART. xIIT. SECT. XI=—X11t,

; Xt. Are not pleasant to Cod —they not having

. the property, which make Christian good works pleasing. Of the meaning of the word“ pleasant” enough was said under the twelfth Article. Per- haps some persons might be willing to allow, that certain actions are not pleasant to God, who would not call them hateful or offensive to him.

xII. Forasmuch as they spring not of Faith in Jesus Christ” —here is a particular reason openly affigned, why heathen virtues are not pleasing to God: the consequence is, that, if we thought the fame for other reasons, such opinion, though it might be just, would not belong to this Article; —and, if we did not admit s reason, our ad- mitting the opinion upon other reasons would be mfufficient.

XII1i. *©£ Neither do they make men meet to receive Grace” — the Grace here meant must be the fame with that before mentioned, the Grace of Christ, or that given peculiarly to Christians.

Meet, signifies proper, it: in Cooper’s The- faurus it is English for aptus; as meeteness is for con- gruentia; and aptus and congruus are used, seemingly, as sy nonymous:— fit implies a sort of coinridence of different things, as of a key with the wards of a lock, and fo does congruns : the fitness of things, which, with some, is the criterion of Virtue, seems the same with congruity or propriety. Cooper lived in the time of our Queen Elizabeth ; in the same

reign in which our Articles were published. —In some sense I should think, that a man who meant well, would be more fit to receive Christianity, than one who lived ill; but the idea of the Arti- cle seems to be, that a man, by living what might be called well, under natural religion, would not be, on that account, a fit ohiect for God to confer the benefits of Christianity upon, in such sense, 15

God did not confer Christianity upon him, he might be blamed as missing or overlooking a fit object. If a man is a fit objeft of charity, some blame 1s always supposed to rest upon us if we do not relieve him. A fit object of Charity, would, in the language of the Article, be called, one meet to receive Alms.—This observation will be confirmed by the next. £

XIV. Or (as the school-authors say”) — this seems to make the expression, © meet to receive Grace,” equivalent to that which follows, © deserve grace of congruity :“ the one expression popular, the other scholastic. —The latin does not mention “ the

School-authors;” instead of, „as the School-au-

thors say,” it has, © ut Multi vocant:“ —but the English and Latin are equally authentic.

« Deserve Grace of congruity”‘—1 used to want a comma after ©* Grace;” the words founded as if „Grace of congruity,” was fome kind of Grace, instead of, deserving “ Grace, of congruity,” being a way of deserving Grace: other people may not have been so simple’. A man may deserve any thing either ex condigno, or ex congruo; either of {to use the prepoktion ** of” in the old sense) con- dignity, or of congruity ; that is, either of Aridi right, or according to all fitness or propriety. A servant deserves his wages ex condigno; he may deserve a

support in ces or old age, ex congruo, of con-

gruity*.” Sometimes instead of ex congruo, the

phrase, o Whit I was revising this for the press, in November 1796, L accidentally met with some popular Sermons on the thirty- vine Articles, by Boys : as I remember, he seemed to want the comma here mentioned. And I have fancied, that Bp. Bur et did not rightly conceive the meaning of the words under ex- planation in the present Section; or indeed the meaning of the thirteenth Article atlarge. P Ido not find this distindion in Peter Lombard; I see it frequently mentioned in Thomas Aquinas’s Summa ; but I do not readily find a definition of it,

„%

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If |

+.

392 BOOK IV, xv. xvr.

phrase, „er proportione,” is used; and then some dispenser of rewards and emoluments is conceived to give them 1n proportion to the merits of differ. ent men.

We should consider what idea we have of a man, who does not grant that, which 1s deserved, of congruity,” as fit, or proper. We certainly always b/ame such a person : nay, his conduct ex- cites our indignation : we Conceive him as denying that, which he would have been compelled to grant, if Laws could have been made to fuit all circumstances: and his mean evasion of the spirit of the Laws, by the imperfection of the Letter, in- creases our disapprobat ion and abhorrence.

xv. Lea rather”—18 best understood by the Latin, imo—nay; the word rather sounds more comparative than it is here. When it is said, that a thing 1 is rather this than that, the meaning may be, that it is not either one or the other; but here the word rather does not prevent the assertion, which follows it, from being ab/o/nte.

XVI. *© For that they are not done as God hath willed and commanded them to be done — here is another reason openly assigned, to which the obser- vation before * made is applicable. Of any parti- cular man, it can scarce be said, that he does things differently from what God has commanded, if he has never received the command, nor had a power of receiving it. In strictness, a servant may do contrary to what his Master has commanded, though 4e has received no-command ; has not heard of the orders which were given out; but this must be through 7gnorance + the servant, in that case, is not thought to be at all concerned with what the Master has ordered. God winks * at ignorance, when it is involuntary, though he may

reward. 4 Sect. x11. | r Acts xvii. 30.

reward, in the highest degree, those who both know his will and dp it.

XVII. © We doubt not but they have the nature of Sin.”

The History of this expression, already given, will serve, in some sort, for an explanation of it; but something must be added. The fame kind of expreshon has occurred * 1n the ninth Article: con- cupiscence was said to have the nature of fin, be- cause it comes of fin, and leads to fin : that is, it is distinguishable from fin, strictly so called. — * We doubt not,” —odd as it may seem, this expres- ton, and others resembling it, imply some doubt: we do not use such expressions in things quite free from doubt.

S11:—&pagravuu, means, aberrare, to miss a path, or a mark: we may be said to sin whenever we miss the right path which would lead to the mark; whenever we deviate from Rectitude; though ever so little. In Hebrew N has the same significa- tions; it implies an aim, natural or moral. But when ve have continued a while in rectitude, and apo/tatize from it, no mark is then supposed to be in view; deviating is then expressed by WD and going beyond bounds, that is, transpgressing, is expressed by YWD: whenever we do any of these things, in ever so small a degree, we” /in: mere man, especi- ally as described under the ninth Article, must be continually doing some of these. Indeed every one, who falls short of perfect virtue, may be said, in strictness to fin; which in fact every man does;

8 for * Art. 1x, Sect. X11. xx III. XXVI. xxx.

© See Parkhurst’s Lexicon under Hy.

u In English, we use deviating and transgrefjing in both a natural and moral sense : have we nothing like apagraru ? to miss a mark and i our duty? I have done nothing amiss? is this used chiefly in negative phrases ? |

384 BOOK Iv. ART, XIII. SECT. xvII.

for efablished virtue, though it may approach nearer and nearer to pertect virtue, has, in no country, hitherto reached it; nor perhaps ever may. No wonder we should miss a mark, if we do not see per- fectly where it is placed. This gradual progression and advancement towards moral perfection, seems acknowledged by Christianity : as appears from Phil, i. 9, 10.— Phil. iii. 13.—2 Pet. end. Even Christian virtues have, in themselves, the nature of Sin,” tor they are confessedly imperfect; only they are accepted through Christ, (as before, Sect. VIII.)

Some fins are called wenial* fins : some actions, owned wrong in certain respects, are rewarded.—- If you saw a child pick a pocket, though he thought little or no harm, you would own the action had “e nature of Sin;“ and would influ- ence him to desist from such conduct. Cyrus giving the longer cloak to the taller boy ?, had the nature of fin: and so had the Spartar’s exposing his child, and the American’s* destroying his Pa- rent. Every action is rewarded according to rules of established virtue, however faulty.

Indeed the Sin, of which heathen virtues have the nature, cannot be sin of every kind; it can only consist of abuses of the moral faculty. Actions well intended, cannot be wrong but by lome wrongness in that faculty. Well-meaning men will often be wrongly formed ** concerning the nature and consequences of human actions;“ they will often have wrong * objects of approbation

and

#4 John V. 17. Epuy c α g B eos Jae

Ken. Cyrop. Book 1. page 24. 8vo.

• Robertson’s History of America. The custom of destroy- ing an infirm child, with religious ceremonies, is still prevaleut in the East Indies.

BOOK IV, ART. XIII. SECT». XVIII. 385

and disapprobation *;”” and will often approve and disapprove in wrong degrees; either too much or too little. In any of these cases, their actions have the nature of /in ;-—but if any one reflects, that these are the kind of faults, of which our Ar- tide treats, he will not feel much shocked at its harshness.

While men continue under the influence of a misinformed or perverted moral faculty, even in- voluntarily, their actions may be said to have the nature of fin, however God may be pleased to accept their Per/ons ; but, if they continue in such a state voluntarily, when they might avoid it, their case must be much worse : and we have supposed our Article to be, properly, aimed at such. Con- sidering what has been done and suffered, in order to make. men act on Christian principles, refusing to act upon them, is not only presumption, per- verseness, and rebellion, but hardness of heart and ingratitude.

Let then the brilliant actions of the Heathens be applauded, when such applause will best warm the human heart to virtue; but the real nature of their imperfection must be fully exposed, when- ever the applause due to them makes men negli- gent of higher and purer principles than those on which they were performed. But we must not for- get, that we are now only explaining : however let our explanation close here.

xvIII. We come now to our Proof:

The matter of the Article may be divided into three

propositions, which need not be proved very fully,

this Article being a Corollary from the ninth and two following; as was shewn at the opening of it.

1. Christians

Dr. Balguy’s M. S. Heads of Lectures in Morality, Part 3. Chap. 2.

BB 2

1} g

336 BOOK iv.

1. Christians ought not to consider Heathes virtues AS, in strictness, pleasing to God; because such virtues have not that right Chri/ftian prin- ciple to recommend chem, which is intended for all mankind.

2. Good actions, popularly so called, of men not yet admitted into Christianity, cannot entitle them, even on a footing of propriety, to such divine assistance, as may effect their admission.

3. The good actions of mere men, who have no connexion with Christianity, may, in strictness, be considered as having the nature of fin ; because they do not answer perfectly to the Will, or to the Laws of God.

X1X. In the first and third propositions, the Reasons make part of the propositions, according to what was laid down in the Explanation.

It will be owned, that while we are speaking of strictness, those Aion which have the nature of lin, cannot, in themselves, be pleasing to God; therefore if we prove the third proposition, the first will be proved of course. And in the expla- nation of the word * pleasant” (Set. xi.) we have already given the reason suggested by the rwelfth Article; and have spoken to the fame pur- pole in the Pretace to this Article. Only we may keep 1n mind, that, as Christianity 1s intended for all mankind, it must seem a failure, and be, if one may so speak, a kind of disappointment, whenever men are not influenced, in their actions, by a Christian principle. Let us now take the second proposition.

xx. Good actions, popularly fo called, of men not yet admitted into Christianity, cannot entitle them, even on a footing of propriety, to such divine assistance as may effect their admission,

The

BOOK iv. ART, xIII. SECT, xxI. 387

The benefits of the Christian covenant are al- ways represented in Scripture as matter of mere favour : this has been sufficiently shewn * before; Taylor © shews it more at large. On a footing of common reason, one may say, that, if good ac- tions, performed under natural religion, can claim any reward, they can only claim the rewards of natural religion: surely not an eternity“ of supreme happiness.

Again, to say that a man deserves any thing, is the same thing as to say, if he has it not, the per- son, from whom he deserves it, is unjust, or acts improperly : shall God be considered as culpable because he does not bestow inestimable blessings on certain imperfect moral agents? nay, because he does not bestow them on some, who might ob- tain them, by observing the gracious conditions which he is pleased to propose!

xxi. The good actions of mere men, who have no connexion with Christianity, may, in strictness, be considered as having the Nature of Sin: because they do not answer perfectly to the Will, or to the Laws of God, If the ninth Article is just, this pro- position must be so too: If men are all, as men, concluded © under fin, their actions must have the nature of fin: and what was said of the @eanua raęxes not being subject to the Law of God, must still hold good ?. Indeed it was scarcely possible to explain what was meant by Heathen Virtues having the Nature of Sin, without giving reasons for our

present proposition: only we may now add, that the

Art. xz Sect. xXx11t. Fro . © Key—presixed to Romans, Par. 167 —- 169. page 55. « Art. x11. Sect. x1x.— Warburton Div. Leg. Book ix. page 630, quarto. 2 © Gal. iii. 22. f Rom. viii. 7. Art. 1x. Sect. xXV1. Life of Bp. Ridley, page 346, from Necessary Doctrine. BB 3

388 BOOK iv. ART. XIII, SET. xxII.

the Will of God can be satisfied with nothing short of perfect virtue : and that his Laws, or com- mands, must enjoin perfect virtue, though it is by experience that mere man gradually finds them out.

XX11, But perhaps it is not so much to our

purpose to consider the good actions of those, who

are involuntarily mere men, as to take notice of the virtues of those, who are Heathens by choice.

Yet that their condu& must have the nature of fin,

has been“ already observed, and indeed is self- evident. Mr. Ludlam concludes his Effay on Justification with some expressions much to our purpole *; and Dr. Balguy’s ninth discourse is well worth taking into our proof ; as well as the part of Dr. Paley’s Charge before-mentioned’; and the paslage of Bishop Warburton’s Doctrine of Grace, mentioned at the same time.

Whoever acts from lower motives when he can act from higher, must offend the Deity : this every man does, (we are now taking the divine authority of the Scriptures for granted) who prefers prin- ciples merely moral, to Christian principles. It 1s, no doubt, on many occasions, praise-worthy to act from a desire of esteem, and of feeling satisfied with ourselves ; from a sense of honour and de- cency, from a sentiment of benevolence, or from ® a veneration for the sanctity of the Laws; but whoever considers the Nature of Christian Faith, must surely regard it as a much Jig er principle than these ; especially when acknowledged as of an original immediately divine: its views take in all time, past and future; it cannot be exerted with-

N out

h Sect. xv II. i John ix. 41. & See also page 13.

1 Se. I. where all these are referred to. | m See Diderot’s Dedication of his Pere de Famille.

out sentiments of the most tender affection, the most ardent gratitude, and the most exalted ad- miration. ET”

The Duellist has, no doubt, some virtuous feelings, of fortitude, abhorrence of injury, and delicacy about reputation ; he is willing to brave death in defence of honour : Chivalry made men pitiful ® and courteous ; made them give honour to the woman as to © the weaker * vessel; and who- ever has the true spirit of Chivalry possesses some qualities, which are nobly amiable: but, when fine sentiments, or fine qualities, are maintained, or ap- plied, in a manner differing widely from that, which ** God hath willed and commanded,” they have not the effects of Virtue ; nay, may be con- fidered as faulty, in themselves, or as having the nature of Sin.

Though this may be a sufficient proof of our proposition, I would wish not to close it without a few passages of Scripture : the more, as some texts are used, even by Augustinꝰ himself, which do not leem to me, to have weight in the present ques- tion. —Heb. xi. 6. seems to relate to natural reli- gion, and to imply, that no Christian can reason- ably object to Faith being made the principle of Christianity, because it must be the principle of all religion. Rom. xiv. 23. appears, from the context, to mean, that, in doubtful cafes, it is wrong to do any thing which one 7hinks wrong, though it may be right for another to do the fame thing if he things it right: and Titus i. 15. seems

to express much the same thought; all things are

innocent, generally speaking, in him who, from | habit,

” 1 Pet. iii. 8, © x Pet. ll. 7. ? Ad Julianum, lib. iv. Sect. xxiv. Edit. Antv, * Art, x. Sect. xx ix. & Art. x1. Sect. 11.

BB 4

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390 BOOK IV, XXII1,

habit, acts innocently ; though this, like most general expressions, implies some tacit limitations; else indeed, in this sense, it would rather make against our proposition, than for it.

As these texts are introduced with a view to eat- ing things, indifferent by nature, they should not be understood without some reference to that; though it be a general fact, that a good mind is fo far a compound of good purposes, that a good man acts well generally without thinking of it; and, in like manner, a bad man acts ill: even when the better principles of a bad man exert themselves, they produce something wrong, (like the fortitude of a robber); nay, his moral faculty shews itself in some perversion or excess. But our present Ar- tide does not treat of a bad man, only of a vir- tuous one.

But I will now produce a few texts, which seem to have real weight.—Matr. x. 1 5.

John iii. 17, 18. 36.—John vi. 28, 29.— Acts xvii. 30. for we never are said to cone at that which is not faulty. Acts xx. 21. - Rom!. i. 18. —1 John iii. 23. and v’. 17. where adm un- righteousness” may be* a negation of d b, righteousness, or perfect“ virtue. Bishop Burnet uses Rom. vii. but the sense of that Chapter does not seem agreed upon,

If it be proper to take in ations done in a state of Apostacy, we must add, Heb, vi. 4—6. & x. 26. 38. and x11. 16, 17.

xxIII. Having finisned our direct proof, we may now propose an objection or two.

„ XXIV. Some

Rom. viii. 1. zmplies, that there 7s condemnation to those who are not in Christ Jesus.

5 1 John iii. 4. might also be read.

t 1 Pet. iii. 18, we find Christ called drag (xer565) UTE £9:xwy, the just for the unjust,

• Art. xi. Set. XIV.

XX1V. Some will be ready to ask, Is not the doctrine that Heathen virtues have the Nature of Sin, a cruel one, with regard to a great proper- tion of mankind? And is it not contrary to Rom. ji. 14. 27. We might express this more fully, by asking, Can the unshaken honesty of Aristidet have the nature of fin? or his patriotic co-operation with his enemies for the public good? what shall we fay of the unremitting beneficenge of Titus? or the youthful continence of Scipio When the pious daughter fed her ancient parent from her breast, was not the act pleasing to our father who is in heaven? But what shall we say of Socrates /! who almost copied by anticipation him, whom we have for an“ example. ? who laboured to brin

life and immortality to light, who suffered in the cause of pure religion; and who employed his last hours in speaking favourably to his ac- cusers? to those, through whom he suffered an unjust Death? The answer is; this objection re- lates to those, who were Heathens unavoidably ; you say, that virtuous Heathens, who were Heathens involuntarily, will be happy : I do not fay they will not? ; may they be happy !-—some parts of scripture seem to “Sy that men shall not be condemned“ for being Heathens, who have not heard of the Gospel; how much they may * ms I know not; nor is it my business to determine: but they may mils Christian Salvation. Actions may be wrong*®, and yet the Agents may be made happy. We men

say,

• Notice should be taken of 1 Cor. v. 13. that God is the judge of Heathen virtue, and on his judgment all may rest secure. |

Pet. ii. 21.

= Mark xvi. 15, 16.— Rom. x. 14.

2 Luke xii. 48. * Rom, x, 13.

© Sect, xvII.

392 BOOK IV. ART, xI II. SECT. XXIV,

say, of one another, sometimes, ©* what that man did, was not the right 2hing ; it was not the eti- quette, it was not attentive, &c. but the man meant no harm, I like the man; had one done the same, who had enjoyed more advantages and op- portunities, I should have certainly resented it: in like manner, might not the Deity take notice, that Heathen worship is Idolatry, &c. that every fin however rug into, makes confusion, and retards the advancement of the general happiness ; but that a Parent © may accept what a Judge might not arden ?

Most thinking* men seem to allow, that nazura[ virtue may meet with ome rewards; and why may not the benefits of the Christian Sacrifice, of * the lamb slain from the foundation * of the world,” ex- tend, in {ome degree, to those, who lived virtuously before the Incarnation of Christ ?

St. Paul says, (Rom. ii. 14. 27.)—©* When the Gentiles, which have not the 13 do by nature, the things contained in the Law, these, having not the Law, are a law unto themselves.” And he tells the Jews, that the Gentiles, F they fulfil the Law, shall judge them. But it does not seem to be plainly affirmed, either that the Gentiles have a perfect law, or that they act perfetily up to that law, which they have: they were “a law unto themselves ;*—but would that be a perfect law? they acted conformably to it in some things, and * when® they did lo, they were to be commended ; and they then judged the Jews, as any ignorant good man judges any learned wicked man : — Sodom and

Gomorrah

d Art. x11, Sect. xX111. © Set. 111. about Augustin, and Art. x11. Sect. x1x.

about Warburton; and Art. x111. about Neceslary Doctrine Sect. v.

f I Pet. i. 19, 2 20.— Rev. xiIi. 8.

Gomorrah were preferable to those, who rejected {acred® truth; that is, who chose to act on lower principles than they might have had to act upon; but Sodom and Gomorrah were not Hpotless; nor even accepted by God in his mercy.— Dr. Balguy speaks not as if he thought the Gentiles certainly blameless, on account of St. Paul’s saying, when they do the things contained in the law; though he speaks indulgently; © When they, who are strangers to the Gospel of Christ, fulfil the pre- cepts of the Gospel, they will doubtless, in some degree, be intitled to its privileges, and fare in its rewards.”

xxv. An objector might say, is it not somewhat strange that Christians should be required to super- sede the finer principles of human action? I do not see, that they are required to do so: I do not un- derstand, that men, by becoming Christians, cease to be men: they acquire a new ruling principle, as men do in every new state, but every ordinary principle may co-operate with it. The Christian principle must be the supreme ; but every principle of Virtue may act, in subordination to it.

According to what was“ before observed, from the ancient Father, let us be just, prudent, brave, temperate, by PFaith.—Compare Phil. iv. 8, with the principles before enumerated, and no material difference will be found. In other parts of Scrip- ture, inferior motives to virtue are occasionally recommended, though no where insisted on as new. — Praise is proposed * as an incitement ; the powers of Conscience are described; and Jesus himself is said to have increased in favour . In each condi-

| tion

s Matt. x. 18.— Dr. F a o this.

1 nr, 8

k Rom. xiii. 3.— 1 Pet. ii. 14.

| Matt. xiv. 2.— John viii, 9.— Rom. ii. 15.—Heb. xiii. 18. m Luke ii. 52.

394 BOOK IV. ART. X11I1. SECT, XxXVI,

tion of life, I say, there is a ruliug principle; buy with it, secondary principles mix and aflimilate ; the fustice of the soldier mixes with his ruling principle of Acnour, and becomes more noble than the selfish and nigeardly honesty of the lower tradesman or mechanic. — then honour, decency, love of order, harmony, beauty, to be in a Christian mind; would they degenerate? God forbid ! no foil could suit them better.

In fact, I rather fear, that some, whose minds have been intent upon the higher parts of Reli- gion, whose devout affections have been much in- flamed, have neglected the plainer moral duties: but this only shews, that all our affections must be guided by reason and conscience®; such neglect is wilful, and blameable; but no more to be laid to the charge of Christianity, than the fanatical follies of the Crusaders, or the pious cruelties of the Inquisition.

xxvi. In the last place, something, for the fake of illustration, may be supposed to be ob- jected to that part of our Article, which de- clares, that heathen virtues do. not deserve admission into Christianity. Let then the case of Cornelius be proposed, as it seems to be a sort of standing objection. Was not Cornelius made a Christian because he feared God, and worked righteoul- ness *?—I look upon it, that the sacred Historian certainly meant to commend, as well as to record, his virtues; and it does not seem inconsistent with any thing which has been said, to suppose, that those virtues might be, in some measure, the occa-

. Aon

» Here is an appearance of giving supremacy to both Faith and Conscience ; but they are supreme in different ways; Faith, as an active principle, Conscience as judicial. Faith is a Com- mander, Conscience a judge.

• Acts x. 35.

| Fon of God’s dispensation to the Gentiles origi- aating* from him: nay, might be a persoual recom- menaation : In conferring benefits, you may prefer a man for his moral worth, and yet the benefits you confer may be wholly gratuitows. You may leave your fortune to one, whom you prefer on account of his good character, and yet his virtues may give him no claim, of any sort, to your kindness.— The proper question to be asked is, would God have been culpable, or would he have acted improperly to Cornelius, if he had not assisted in his con- version ?—Every one must be too much shocked with the question to think any answer necessary.— The Alms of the worthy Centurion would have brought in good interest, if hey could have pur- chased a title to eternal happiness !-—And, if blame would have fallen on the all pure and perfect Being for not admitting Cornelius into the Christian cove- nant, it must now fall on him for every Heathen, equally worthy with Cornelius, who continues in Heathenism.

XXV11. I will not propose any more objections, but proceed immediately to our Application, con- listing of the same parts as before.

On a footing of natural religion, a man nick, referring to his former declations, say something of this sort;

Jam now in an improved state; if my im- proved actions are only pleasing to God, in any degree, because they are recommended by the measures which I have taken, I ought to consider my unimproved actions as not pleasing in his fight. I So Providence for the opportunities afforded me; they were wholly gratuitous and unmerited; if I

now

o See Ludlam’s 5th Essay, page 15. q4 Art. x. Set, Xxv1it. * Art. X111. Sect. x1v, end.

396 BOOK flv. ART, XIII. SECT. xxvIII. XX1X,

. now content myself with such virtues as I practiced before I enjoyed them, my best actions must be worse than they need be; their imperfections must on that account become less excuseable ; though, in truth, if I conceive what they would be, sup- posing God to express his perfect will, and publish his all pure commands without reserve, I may fairly fay, that, in their present state, they, at best, are not only imperfect, but fault

xXxXVIII. On principles of Christianity the de- claration might run thus;

• If the virtues I practise since I became a Chri/- tian, are only acceptable to God in Christ, those which I practised before, ought now to be looked upon, by me, as not acceptable; for want of some- thing out of themselves to recommend them.— That zhey should give me any claim to the tran- scendant benefits of Christianity, it is absurd to suppose: those benefits are mere matter of favour; nor could I have blamed any one, if they had not been conferred upon me. Now I am a Christian, my righteousness must exceed that of my natural state ; nay, I must constantly keep in mind, that my virtues (as they would be called) in that state, having no way to get rid of their faults and imper- sections, must, in the eye of the all perfect Being, appear to have the nature of Sin.

xxix. With a view to mutual concessions, we must consider with whom we have any difference of opinion on the subje& of our present Article. We may have dispute with those, who are shocked at our seeming to deny Salvation to Heathens*, with Romanists, and lastly, with all those, who lightly esteem our notions of acting as Chris- tians; be they called Pelagians, or Socinians; or

| be

• See Set, v. about Mr, Hume, &c.

BOOK Iv. xxx. 397

be they, without name, only nominal Christians, or unbelievers.

Wich regard to those, who condemn our (roms ing rigour to Heathens, I should hope we had made them sufficient concessions, under the first objec- tion, to prevent any dispute. And the Romanists, I should hope, would be contented with what we have said in our explanation, I do suppose, that Luther, in opposing error, had expressed himself too strongly; but our church 1s always moderate and rational : to convince all moderate and rational men of that, she need but be rightly anderstood.— As to the third class of adversaries, who content themselves with acting as what they would call vir- tuous men, without acting as Christians, to them we have no concessions to make: we have reasoned with them in order to make them acknowledge that it cannot be an indifferent matter whether — a dispensation as the Christian is neglected or not; and in the preceding Article we gave a pretty copi- ous account of the texts, which mark out true Christians as united to their head, and as ing in the capacity of members. Here we must rest the matter: the affair is as much practical as specu- lative.

xxx. We have then only remaining the subject of improvements. It seems as if the language of the Article might be made more perspicuous; and, per- haps, if the Scholastic expresiion were now omitted, no great harm would ensue; though it does refer to certain remarks made by our adversaries.— The construction allo of the Article seems as if it might admit of some Improvement; as the middle pro- position, about meriting Grace, separates two, which are nearly alike in meaning.

But the improvements of the Article are not so important as those to which it /eads, f t

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398 BOOK iv. ART. XIII. SECT, xxx.

It tends to make men act as Christians : to relieve them from the state of criminals in the fight of Ne and to set them in the light of adopted Sons : make the idea of what Christ zaught, did, suffered⸗ of the Society which he formed, and continually supports, not only an 1dea acknowledged, like others, when particularly attended to; but the ground of their habitual purposes, views, and behaviour.

It unites the Christian with the man; revealed religion with natural. It arranges things so, that Faith shall have the superiority intended it ; but that Reason, Conscience, love of praise, and every finer sentiment of the human mind, shall have free scope, and full encouragement.

It effects that, in the natural conneRion, {ome- times rivalship, between virtue and religion, neither shall be neglected; and, by pointing out the man- ner in which their provinces may be defined, it prevents them from interfering with each other, so as to cause confusion. Affording to virtue the office of a guide; and making Religion to act as a motive, or incitement ; so that religion shall not de-

enerate into blind zeal, nor virtue into cold worldly selfishnels*.

All things seem in progression; I will conclude this Article with submitting to your consideration two passages of {cripture, as pointing out the way to improvement, the one in Virtue, and the other in Religion. — Phil. 1. 10. seems to acknowledge the gradual improvement of our oral faculties; join to it the preceding verse, and that which follows it, and consider them all together. 1. We have Ayann, now most usually called Benevoleuce, the source of

ood actions: this must produce much praise- worthy conduct; but it may grow rid and disor- derly.. 2. We have next, therefore, er4yvwrrc, 4

knowledge t See Dr, Balguy, page 204. |

knowledge of © the nature and consequences of hu- man […] This may occasion too great cold- ness ; we have therefore, 3. In the third place, ang, an improved sensibility. These together may gene- rate a right moral faculty; eig ro dανj,ge ei nwzgs 7% Kappe ον, lo that we may approve things that are excellent.” When we have got so far, we must be aware of hypocrisy and self-deceit ; sincerity is then important, and an inaffensiuve disposition : we must aim at being TUO TIT XX8 &ATEOTROT OL let the dis- position, thus formed, then proceed to action: our good qualities, whether respectable or amiable, will grow upon us, and produce fruits in abundance, both of natural virtue, and Christian righteousness; we shall be o:TAngwpeve xaprur Iixaoouns Ta di Inox Xe: and, at last, our character will assume a celebrity, and will flourish «is Jofav xa , Oy. — Let any one make this the subject of a Sermon: I never yet have ; but it could not fail to produce a discourse interesting to all rational Christians.

The passage, pointing out the way to improve- ment in Religion, 1s the conclusion of St. Peter’s secoud Epistle.

• Grow in Grace, and in the knowledge of our Lord and Saviour Jesus Christ.” On this J have discoursed before this University.

Dr. Balguy’s MS. Heads of Moral Lectures, Part 3. Chap. 2.

referred to before, Sect. x vit. |

VOL. 111. EZ

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Notes

• Vossius, Fol. p. 680.
• De Hzresibus, cap. 7. r Pa . 5 Homily on Good Warks, Part 1. SS