Anonymous on Article X: Of Free-Will

lost; he had the Notions of Good and Evil remaining in him, and he was left to chuse and determine for himself; to act as well as he could: Not so much as Adam lost all rational Apprehensions; for he knew he had offended, and hid himself, he was willing to exte-

nuate his Crime, and laid the Blame upon Eve, And as much as

his Posterity are disabled by him, they are reasonable Creatures still, appointed to dispose of their own Actions, and do enjoy the Assistance of Conscience to advise with , and are able to perform natural and civil Actions, in a worthy and acceptable Manner: We must there- fore take heed, that we do not unman our selves too much by the Pretence of the Fall; or give out that we are more weaken’d than indeed we are. For it is visible amongst Heathens and Infidels, that they have fome Strength left, to distinguish themselves and their

Actions. For when the Gentiles, which have not the Law, do by

Nature the Things contain’d in the Law, these having not the Law, are a Law unto themselves. . 5 2. Man in his natural Strength may perform some good Works, according to the Measure of Reason and Strength that 1s left; not that he can perform that which 1s perfe&ly good, and in every Re-

spect compleat ; for that lies beyond his natural Strength, and was

the proper Task for 4dam in his Innocency ; but that which is good in its Kind and Degree compar’d with other Actions, and with the

| Rule of right Reason. Thus it is possible for an Heathen to be a

loving Husband, or a kind Father, a faithful Master , and an honest Neighbour ; a dutiful Subject, and a true Servant: And amongst

such People we may observe fome to be sober and temperate, others

just and honest ; some to he Lovers of Goodness and Truth, and o-

thers valorous and admirers of their Countrey. Now the Works which such perform, are good in their Kind and Place, I do not fay,

that they are perfect and uniform, such as God will accept and re- ward ; but good in a lower Degree, as agreeable to Reason, and plea- sing to Conscience, such as by the Law of Nature they are bound to

perform, and such as are their Commendation. The great Thorn- dike says, The Reason of Profit or Pleasure doth not always drown and swallow up the Reason of that which is just and honourable ;

<« therefore he that makes not the World to come to be his End, ma

• do that which is truly good for Honesty’s Sake, and the Satisfa- « Aion of loving it as it deserveth ”. Which fhew the Work of the Law written in their Hearts, their Conscience also bearing witness,

and their Thoughts the mean while accusmg, or else excusmg one ano-

ther. 8 : 8 5 | | 3. But neither by his Strength, nor his good Works, can he turn

or prepare himself to Faith and Calling upon God, or to believe in

Christ, and to call upon God in his Name; for he cannot by all his Strength find out, that Jesus is the Christ, or pray to God for Mer-

cy through his Blood. It is neceslary therefore, that Revelation first

inform him, that Jesus 1s the Son of God ; and that if he ask in his Name, he shall be accepted : And then the same Revelation, that ac- quaints the natural Man, that God sent his Son, to seek and fave that which was lost ; and that if he prays to the Father in his Name, he

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Thirty Nine ARTICLES.

shall be heard; affords him Grace to believe and to pray, strengthens him for Faith and for Supplication, and enables him to do that, which his natural Strength and his natural Good Works could not lead him to, or empower him to perform. *Tis true, Revelation presuppoles him rational, and applies it self to his rational Power; Grace also assists him in a rational Manner, and does not exclude his Concur- renee, when it assists. But without Revelation or Grace, he cannot turn from Sin to God, or call for Help in the Time of Need. I/here- fore I give you to understand , that no man speaking by the Spirit of God, calleth Jesus accursed , and that no man can say that Jesus is the Lord, but by the Holy Ghost.

Article

X. A

1 Cor. 12. 3.

II. The Incapacity of Man, after the Fall, is so great, that he

hath no Power to do good Works, pleasant and acceptable to God; which does denote, that the good Works he docs in his natural State, are not pleasant nor acceptable to God. Be,

1. The good Works that Man does in the State of Nature, are not

pleasant or pleasing to God : For though they are consonant in some Respects to Reason , they are not in that Perfection and Excellency, which (had Man remained Innocent)would have appeared in them. Ag God had mide Man upright, he might demand and expet that Obe- dience, which had it been consummate, would be the best in its Kind, exactly conformable to his Holy Will, and directly tending to his Glory and Honour, But since the Fall, and since his Image 1s de- fac’d, the Obedience that is return’d is lame and defective, such as a clouded Reason, a byass’d Will, and Affections irregular may per- form; which cannot be so pleasant to the great Creator, as Works done by his innocent Creatures, without Deficiency or Mistake : For he delights in their Service, as being the same he titted them for,

takes Complacency in their Actions, as truly good and rational, and

rejoices in their Works, as the utmost they can perform : But when he finds his Creatures corrupted, their Inclinations perverse, their Choice indirect, their Ends selfisn, vain-glorious, or impertinent ; their Actions cannot be pleasing to him, till purify’d, and sanctified

by the Gospel, or agreeable to his Commandments ; and then, Whar-

soever we ask, we receive of him, because we keep his Commandments, and do those Things that are pleasing in his fight,

2. The Works that Men, after the Fall, perform in a State of Nature, are not acceptable to God, or such as he will receive for pro- per Obedience, or will reward with his Favour. For whatever is acceptable to God, is agreeable to his Mind, and entitl’d to his Pro- mise. But such Works cannot be acceptable, because defective, and not conformable to the Laws of Righteousness, which were first im- press’d upon his Nature, but in some Respects good, in others blame-

able, perform’d by Creatures, that are departed from their Ilnnocency;

which had lost their native Excellency, were distbled to satisfy Di- vine Justice for Offences committed, or to offer any Thing exa& and perfect; their Works were so far from being acceptable in themselves, that they wanted a Mediator to make their Peace with God, before

. their Persons or their Actions could find any Favour : And had not he

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John 3. 22.

Au EXPOSITION of the

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Article

„ ASS

Eph. 2. 12.

come and put away Sin by the Sacrifice of himself, the Race of Men had been so far from performing any acceptable Service, that they had been still in their Guilt, and under Condemnation, and like to the Eybesians e At that time they were without Christ, being aliens from the commonwealth of Israel, and rangers from the Covenant of Promise ;, having no hope, and without God in the World. |

III. This Incapacity remains, whilst Man is without the Grace of God by Christ, preventing us that we may have a good Will, and working with us, when we have that good Will : But when that visits us, we are enabled to do good Works, pleasant and acceptable to God. We must therefore consider the Grace of God by Christ preventing us, that we may have a good Will, and the same Grace working with us, when we have a good Will.

1. Tis through the Grace of God, by and through Christ,” that

we are prevented and brought to a good Will, fo as to mind the

Things that belong to our Peace. By the Grace of God by Christ we understand his Favour, which calls: us to Repentance, and the Assistance of his Spirit, which enables us to repent , which prevents us, and stirs us up, to consider and resolve upon an holy Life; and this preventing Grace acquaints us with the Gospel , entreats us by the Ministry, and at the same Time works inwardly upon our Hearts

and Consciences, that we may become a willing People in the Day

of his Power. | F First, This preventing Grace acquaints us with the Gospel, and the Principles of Christianity, in order to raise up this good Will in

us, that our Minds being awaken’d, and our Understandings duly

inform’d, we may consider for our own Benefit, and determine for our own Safety. As that Prince prevents his Subjects from proceed- ing in Rebellion, who carefully instructs them in their Duty, and proposes Terms of Favour to them : So the Living God prevents us

after the Fall, by shewing us the Evil of our Ways, promising us

Matt. 11. 28.

Forgiveness, and a Saviour, According to this very Method, our Lord apply’d himself to the 7s, calls them to Repentance, invites them to believe the Gospel, and prevents them with the most affe&i- onate Invitations. Come unto me all ye that labour, and are heavy laden, and I will give you rest. Secondly, To rhis Day he thus graciously prevents us by his Mini- sters, and authorizes them to call upon us early and late, to put us in Mind of his Mercy in Christ, and of his V/rath without him : He thus prevents us in the midst of our Vices, summons us when mired with Sin, and would by all means prevail with us, to return from the Errors of our Ways. When we are in full pursuit of Death, the Ministry calls in his Name, uses his Words, promises in his Behalf, and threatens by his Order. And if it is a great Pre-

vention for a Father to send a Messenger to a rebellious Child, and

by him to shew him the Danger of a vicious Course, and to invite him Home to his Obedience: It is the same in our Heavenly Father, when he charges his Ministry to be instant with us in Season and out of Season ; that we may at last consider and return to a sound Mind, | and

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Thirty Nine ARTICLES.

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and reform, Andi he gave fome Aposiles, and some Prophets, and some Evangelists, end some: Pastors and Teachers, for the perfecting of the

Saints, for the wort of the Ministry, for the edifying of the Body of

Oh; oo: ba | | ‘birdly, At the same Time that he prevents us with these exter-

nal Helps, he prevents us inwardly by his Spirit, and works upon

our Hearts and Consciences by Conviction, that he may produce the good Will in us, to fear and serve him, and in this Case, what by en-

| lightening of our Understandings , and moving of our Affe&ions ;

what by removing what may hinder us in our Determinations, and adding what may hasten us in our Consent, he restores us to the true Use of our Faculties, and enables us to be strong in the Lord; and then we can da all Things through Christ who strengthens us.

Thus, as natural Weakness prevails in a State of Nature, when Man

is left to himself, and hath nothing of Grace for his Relief and Sup-

port: So the Grace of God prevails in a State of Grace, frees us

from natural Bondage, delivers our Minds and Wills from that Ina- bility they were under, and restores us to a Capacity to consider and chuse for ourselves. So that if we will resolve to be Christians, we may serve God acceptably with Reverence and godly Fear. Where- fore, my Beloved, as ye have always obeyed, not as in my presence on- þ more in my absence, work out your own Yalvation

with fear and trembling : For it is God which worketh in you, both to will and to do, of bis good Pleasure. ee 2. Tis the same Grace which follows us, and worketh with us,

when we have a good Will. For as the prevailing Grace of God raises up in us good Desires and holy Resolutions, the same Grace

furtflers us with continual Help, and enables us to bring the fame to good Effect; and carries us through the Work of Salvation with

| Success. We are but weak in our selves, and insufficient for the Go-

spel of Jesus: But when we are resolved and determined for God, his Holy Spirit takes Possession of our Hearts at Baptism, and will

help us forward in our Christian Warfare. And it will be our Fault,

and none others, if we do not persevere to the End, and remain faith. ful. For the Grace of God will teach us to live Godly, Righteous- ly,and Soberly, in this present World ; it will incline us to that which is good, and carry us through it; or will enable us to continue in

0 End.that we may be saved. Not that we are sufficient

5 of Go 175 . | 1 this Explanation of the Article I must observe, that there is

a vast Difference between the Tempers of Men in the fallen State: That since the Fall God qid gradually train up and prepare Men for the Gospel; that the Grace of God does especially encourage the good Ground; that in the last Day, when Accounts are given up, nothing of Merit can be pleaded or offered; that none of us can properly or strictly be (aid to be in this natural State. |

Article X.

A Eph. 4. 11,

2 Cor. 3.8.

1. There is a vast Difference between the Tempers of Men in

their natural State; between a Socrates and Diogenes, a Tully and Cato; and between their Virtue and Vices, their Improvements and

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72 Au EXPOSITION of th

Article Deficiences : Which either shews that there was a Difference in their X. Formation, or in their Education and Conduct; but where-ever the Variation lies, it is of vast Consequence in the Management of their Lives: For in the State of Nature, as was the Temper, fo usually

was the Behaviour, whether in High or Low, Rich or Poor. And

this Variety of Tempers remaining under the Gospel, our Saviour

ON tells us of | Tg Ground that was good, which denotes that some was Matt. 13. 8. otherwise. But W YT fell upon good ground, and brought forth

fruit, some an hundred fold, some sixty, some thirty fold,

2. Since the Fall, God did gradually train up Men, and prepare them for the Gospel, employing his preventing and following Grace

ina wonderful Manner upon them : Thus he disciplin’d the Patriarchs

for it x * Promises, the Prophets by Visions, the People of the Jews emple-Service, the Heathens by Philosophy, and the most

by his improv’d amongst Jews and Gentiles, upon the Discovery of his Go- spel by his Word and Spirit, the Revelation of his Will, and. the Assistances of his Grace; and that from the Fall to this Day, he has cultivated the good Ground, singled out the Worthy, and prepar d them for himself. Our Lord took particular Care of those, that are

Mett, 10. 13, in a meet Disposition to embrace and hold fast the Truth. And if the

house be worthy, let your Peace come upon it; but if it be not wor- thy, let your Peace return to you. |

3. The Grace of God does especially encourage the good Ground, though it bears but thirty or sixty. It is doubtless his Design, that all mould become good, and bring forth Fruits meet for Repentance. But since it falls out otherwise, and some under the same Means will not consider and lay it to Heart; some let the Fowls of the Air de- vour the Seeds that are sown; some entertain it in stony Places, some choak the Word with the Cares of this World, and the Deceitfulness of Riches; some hide their Talents, some mind the Things of this Life, and will not regard the other. God takes notice of the good Ground, and prospers it, blesses it with a large Increase, and delights in it, allows it more Grace and Assistance, and secures it from harm. Luke 20. 3,6. And into whatsoever House ye enter, first 1555 Peace be to this House ; and if the Son of Peace be there, your Peace ang rest upon it. 4- At the last Day nothing of Merit can be pleaded before God, for it is through his Grace which prevented us, that we were brought to Repentance; and it is through the same Grace that follows us, that we are found, and declared faithful. And therefore there can be no Merit pleaded by the holiest and best Christians, they have nothing but what was received, and ought to be improv’d; and in the midst of all their Attainments, they are but unprofitable Ser- Luke 17; 10. vants. So likewise ye, when ye shall hape done all these Things, which are commanded you, say, we are unprofitable Servants, we have done that which was our duty to do. | 5. None of us that are baptiz d, can properly or strictly be said to be in this natural State. For we are thereby made. the Children of Grace, reconcil’d unto God, and made nigh unto him, through his Son, and enabled for every good Word or Work. The Heathen

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to this Day have no Knowledge of his Law, and have no Pow- Article er to do good Works, pleasant and acceptable to him. But we X. are Christ’s, know his Mind, and may be holy in Heart and Life; we are at Liberty to serve him, and may please him both in

Body and Soul. He standeth and knocketh at our Souls, opening our

Hearts, that we may be saved. Lydia, whose Heart the Lord o- | pen d, that she attended to the Things that were spoken of —

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And the Blood of Jesus Chzist his Son cleanseth 1 us from all Sin.

WW HEN we consider the Majesty of God, his * |} and Justice, and our own Vileness and Wickedness, we can- # not expect any Favour from him upon our own Account, or 8 hope to appear righteous in his Eye, in the Condition that we are in 5 by Nature, or Sin, without the Assistance of a Mediator. It has there- . fore pleased God to send his Son to us, to die for us, that our Sins might be removed, and we might be counted and dealt with as righ- teous. And the Blood of Jesus Chꝛist his Son cleanseth