Anonymous on Article XIII: Of Works before Justification

I. Consider the Works done before the Grace of God, and the In- spiration of his Spirit, by the meer Strength of corrupted Nature, without any Assistance of the Grace of God ; which may be Works of Charity and Friendship, Fidelity and Honesty, Sobriety and- Chastity, Humility and Seff-denial, in which many *

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| Thirty Nine ARTICLES. 87

knew not God in Christ, were Eminent and Signal; and for which Article they are commended in History, and applauded by Posterity. Now XIII. though it is difficult to imagine how such excellent Actions can ber done without the Grace of Christ, who was promised to all the

Race of Adam, or without the Inspiration and Concurrence of the

Spirit, which is not confin’d by Means, but at liberty to assist where,

whom, when and how it pleales ; and can as well inspire Heathens

to perform great and worthy Actions as others; yet allowing

that some such Works are done in Appearance at least, without the

Grace of Christ, or the Inspiration of his Spirit; they are not in themselves pleasing or acceptable to God, because mix’d up with a great

deal of Vanity and Ostentation, and done by those that are Strangers

to the Covenant of Grace, Admirers of Idols, and in other respeas Degenerate and Vicious. IV herefore remember that ye being in times Eph. 2, first

past Gentiles in the flesh, who are called uncircumcision , that at that belt 11, 12.

time ye were without Christ, having no hope, and without God in the World. | N |

JI. The grand Reason why such Works are not pleasant to God, is this; For as much as they spring not of Faith in Jesus Christ; those that do them have lost all Knowledge of the promised Seed, which was to break the Serpent’s Head, and were forsaken by the Spirit of God, and left to their own brutith Fancies and Inclinations.

hey have no Faith in the Son of God; and no Inspirations, or holy Motions from his Spirit, but are under the Conduct of their own vain Hearts, at Disposal of their own carnal Thoughts; and if they do any thing good, it is more by chance than choice; or if they happen to chuse well, they pursue their Design for Ostenta— tions or Praise, for Profit or Pleasure, and spoil the Good they do with the mixture of Pride or Lust : So that though the Works

are seemingly Good, and if perform’d in another manner, might

have been pleasing to God; yet for as much as they are

done, not by Faith in the Messias, nor by the Motion of

his Spirit; but for Interest or Ostentation, to get an Estate, or to gain Fame, to enlarge Revenues or Honour; they are refusa— ble and defective, and though they seem to be good, they are not good; though they have the fine Appearance of Virtue, they are not Virtue; and though they seem to be the Effects of Grace, they are done without the Grace of God, and are not pleasant to him: That which is truly Good, and worthy of Acceptance, mult be done for a good End, according to the Laws of Righteousness, in a good Manner, with all the Circumstances that ought to cloath a good Action; but meer Nature left to herself, depriv’d of all Knowledge of the Messias, and destitute of all Assistanee from the Spirit, can-

not accomplish such Works „ and those that are left under her Go-

vernment, without the Grace of God in Christ, are not able to do any Thing that may be pleasant to God. For though no doubt he = Hos in all his Works and loves any Work that 1s truly Good, and in every respe& argreeable to his Righteous Mind, yet he can- nat approve of Iniquity, under the appearance of Goodness 59x

| value

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An EXPOSITION of the

Article value Vice, which demurely cloaths it self like Virtue. For thou

art not a God that hast pleasure in wickedness, neither shall evil

duell with thee; thou batest all workers of iniquity, Plal, 5. 4 5.

III. The Incapacity of these Works to Merit the Divine Favour : Neither do they make Men meet to receive Grace ; or (as the School Authors say) deserve Grace of Congruity : There is a great diffe-

renee between a Disposition to receive Grace, and the deserving of it ;

for Men in the State of Nature, that are civiliz’d, are in a better Disposition to hearken to the Gospel, than the savage and wild Indi-

ans; and those that were prepar’d by the Promises of the Messias, as

the Patriarchs and Proselytes amongst the ewe, with all the Jew? People, were in a more likely Condition to attend unto the Gospel,

than those civiliz’d Heathens, that had never any Knowledge of it, or amongst whom the Tradition of it was quite worn out: And

accordingly, when the Apostles spake to the People, as many as were

dilpos’d, set in order, or fitted for Eternal Life, believ’d ; and these

must be judg’d to be the good Ground, or the Worthy, which our Saviour spake of : But though some Men may be in a far better Dispo- fition, or Preparation for the Gospel than others, none can merit or deserve the Grace of it ; none being able to offer that perfe& Service which may deserve such a Favour. For this Reason our Church ve- ry wisely explains herself, when she asserts, That good Works do not make Men meet to receive Grace, that is, to deserve the Grace

of Congruity (as the School-men talk); for there may be a Disposi- tion or Preparation in Men to receive the Gospel, which never could

or can deserve it; for no good Works can merit, at the Hands of God, the Assistance to do better: Neither is it congruous, that he

should, in consideration of what is done, or for the Worth of it,

confer the Ability or Opportunity to do more : If indeed the Spirit of God, out of his abundant Goodness, assisted Heathens in doing

such Works, he does thereby set their Souls in order to receive the

Gospel when propos’d to them; he raises up a Readiness and Convicti-

on to comply with the Will of God farther, and to proceed in

Righteousness, as Information and Grace shall be given ; but this is

not done in regard of any Work, or Merit in those Works, or in those

Men; but of his own Goodness and Mercy, in order to set forward the Salvation of Men; but if such Works were done by the Strength of cortupted Nature, without the Grace of God preventing or assist- ing, they are not strictly and properly Good Works, and cannot, with all the show they make, deserve the Grace of Congruity, or merit further Information, or make Men meet to receive Grace; for

such as did them, were as much averse to the Gospel as before; as

appear’d in the Prejudices of the Polite Jews and Gentiles, upon the Promulgation of it. But if after this, it be said, that the Works of some Heathens are as good in themselves, of the same Nature, as well consider’d and directed to proper Ends, and as well weighed

and measured by the Rules of Righteousness, as those of Christians ;

and consequently, that such Works must, in their own Tendency, produce a Disposition in the Heart for more Grace : I must reply,

2 that

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Thirty Nine AR TIicLEsS.

that if any such Works can be found, they are wrought by the Article

Grace of Christ in them, © Who enlighteneth every Man that « cometh into the World ”, and whose gracious Spirit is not tied up to a Party of Men, and deny’d to all others : he is promised to Christians, and may impart his Assistance to Heathens, and can display his Power to Balaam, to Sibyl, to whom and where he pleases. And though we Christians have most of his Assistance ensured to us, and may depend on him, upon our Improvements, for more

Grace; yet without injuring him we may believe, that he is read

to encourage all that bear the Image of God, and do not light his Motions : And the difference that is seen amongst the Heathens, and

the moral Vertues that are found in them, (if they are truly Good)

are effe&ed by him, who Breaths into them a Measure of the Spirit

XIII. oP

of Righteousness, and by inward Impulses stirs them up, and en-

ables them to be good ; and if such Heathens are in a better Dispo- sition and Order for Christianity, they do not deserve such Addi- tions of Favour, or Merit so much Grace ; for they did but their

Duty in living rationally, and complying with the secret Operations of the Spirit: And thus take the Works of Heathens in what Sense

you please, they do not deserve the Grace of Congruity ; for if

they are truly good, and in every respect acceptable, we must ascribe.

them to the Spirit, who thus prepares the Hearts of Men for God; but they cannot deserve any Favour : But if they are only seemingly good, the result of corrupted Nature; they are done before the Grace of God, and the Inspiration of his Spirit, and are refusable, imper-

fe&, and not sufficient to merit any Favour : That is, they are the

Works of those that are Enemies to God and his Righteousness.

Rom. 5. 10.

When we were Enemies, we were reconciled to God by the Death of che ist Part.

bis Son. IV. The Unworthiness of such Works is so great, that they have

the Nature of Sin ; yea, rather, for that they are not done, as God

hath willed and commanded them to be done ; we doubt not, but

they have the Nature of Sin: For whatever falls short of being done according to the Commandments of God, must be of that Na-

ture: For Sin is a Transgression of the Law, and the least Deviation from it, strickly taken, has something of Sin in it; and therefore, we doubt not, but the Works which the best of natural Men can do, must have the Nature of Sin, and cannot stand in Judgment; but

if carefully examin’d, they will be found Defective in tome respect

or other, in the End, Regularity, or Circumstance which the Law requires, and must be fill’d up, before they can be excus’d from Sin:

We know that Fasting, Prayer, and Charity, or Almsgiving may

be turned into Sin amongst us Christians; when they are done out of Vain-Glory, or for some base, sinister, or unworthy purposes; much more may the same sort of Actions, or any that carry the

appearance of Vertue, be found Sin in those that know not God, and obey not the Lord Jesus Christ, or have no Measure of the Spirit

to guide and assist them in the performance, as must he supposed by us, when we declare, that we doubt not, but that they 2 the 2 5 | ature

Au EXPOSITION of the

OT 79

Article

XIII.

Nature of Sin : For we mean thereby, that they are not done exactly according to the Commandment of God; but if we mean

chen we say, they are not done as God hath willed and com-

Heb, II. 6.

he is a rewarder of them that diligently seek bim. |

manded) that they are not done according to the express Laws of

the Gospel, by which they shall be judged at the last Day, or as

Christ hath willed and commanded, which seems to be the parti- cular Intent of the Article ; then they have the Nature of Sin, be-

cause they spring not of Faith in Jesus Christ, or are not done from

an hearty Belief of his Authority and Power, and in Obedience to him, whom God hath appointed to be Lord and Saviour ; for without him all are counted Sinners, and fall short of the

Glory of God; and how can Sinners do any thing that is fit for God to receive, or worthy of his Acceptance ? In this sense God

hath concluded them all in Unbelief, that he may have Mercy upon all; and as nothing is pleasing to him, but as it is related to his Son; so no Works can be pleasant in his Sight, that are not the Friuts of Faith in his Son, and the effects of his Son’s Grace and Spirit, So that the conclusion is this ; either those good Works

which are done in a natural State, are produc’d by the concurrence

of God’s Spirit, which can prevent and assist whom, when, and how it pleases; or by the meer remains and force of corrupted

Nature: If by the Spirit or Grace of Christ, they are good, and for

his Sake they will be accepted ; and this by the way caused the pri- mitive Fathers to speak so favourably of some eminent Heathens. If by the reliques of Strength in corrupted Nature, they are imperfect, defective; and as good as they seem to be, have the Nature of Sin,

as not done from a good Principle, from the Love of God, or for

his Glory, not conform’d exactly to his Laws, with an intention to please, but done for some By-ends, in Imitation of others famous in their Time, for the security of some Interests, the Satisfaction of some Lust, or for Fame and Vain-Glory , and are not measured by the Laws of Righteousness, which are the Standards and Rates for all Morality ; but are stain’d by many vicious collateral Actions, and are so far from deserving Grace, that they cannot clear the Sin- ner when he is judged. But without Faith it is impossible to e

him; for he that cometh to God, must believe that he 1s, and t hat

From this Explanation of the Article, I shall dire& you to look to your own Works, that they may be wrought in God, to cherish. and improve the Inspirations and Assistances of the Holy Spirit; and when ye have done well, to pray for and expe& more Assistance; for your Condition is not as the Heathens, for ye are under Grice

and the Influences of the Spirit.

1. Ye see how defective the Works of Men are without Christ, look therefore the more carefully to your own Works, that they may be wrought in God, and prove pleasant to him; let it be your design and aim to live up to the Gospel of Christ, and to govern your Hearts and Lives by it; and let no Hypocrisy or Dissimulation dwell in you, or turn you into By-paths, or cause you to propose, any worldly Ends to your selves ; but do all to the Glory of God, _

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Thirty Nine ARTICLES.

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for the good of your Souls, and endeavour more and more to ful- fil that Righteousness which is expected from you, that ye may

walk in Newness of Life; let it not be {411 that the Lives of some

Heathens appear more vertuous and worthy ian yours, or that some Pharisees seem to be more wary and circumspect in their Behaviour than you can be. But as he which hath called you is Holy, so be ye Holy in all manner of Conversation ; and measure all your Thoughts, Words and Actions, by the Laws of Christ , that ye may be in earnest, what & seem to be, and may be found faithful upon his Appearance. Why may not ye take as much Care, and be at as much Pains to please God in Sincerity, as others are to appear Re- ligious? Or is it not as possible for you to become good and holy through Grace in Heart and Life, as for others to seem and appear Pious ? Be delighted therefore to add to your Faith, Virtue, and Work as those that have the Day before them’; as those that must now or never prepare for Eternity, and be not fo sollicitous to get the Name of Christian, as to be so in good earnest ; and then your Works being wrought in God, will be pleasing to him, when others

are rejected. So speak ye, and so do, as they that shall be judged

by the Law of Liberty. 2. I must request you to cherish and improve the Inspirations

and Aslistances of the Holy Spirit; for ye are the Servants of Christ,

and have a measure of the Spirit given you to profit withal. Take heed therefore how ye Walk, that ye may not receive those Inspi- rations in Vain, or remain stupid and negligent under the Motions of them; if meer Heathens transported by some illapses of the Spirit,

Article

XIII.

Jam. 2. 12.

could do well (as some think they did ;) how much more may ye do

better, being under the constant Assistances and Guidance of it? Ye have that Word before you which the Holy Spirit inspir’d Men to

write; ye feel the Sacred Inspiration of it in your Souls, and may be

sensible of those pious Motions it raised up in your Hearts, and cannot (would ye attend, yield, and be guided) be ignorant of those

Assistances it affords to guide you into Righteousness. Be careful to give heed to those Holy Motions, yield to those good impulses,

pursue those Christian Desires it raises up, effect what those Holy Resolutions, it leads you to, may design, and never grieve this Holy Friend, never quench the Fire he inflames you with ; but as here ye

are convinced and resolv’d to be led led by him, be sure elsewhere to

walk as Christians, that ye may be sav’d through Christ. And grieve not the Holy Spirit of God, by which ye are sealed to the Day of Re- demption. |

4 When ye have been sincere and done well, pray for, and ex- pect more Assistance; for as what ye do is pleasant to God, he will enable you to go forward in well; doing, to grow in Grace, and to abound in Righteousness : He that had Five Talents, had the more Work to perform: as we have more than Heathens, more Work is expected from us; and if we pray, we shall have more Grace in time

of need. For unto every one that hath, shall be given, and he shall have abundance. |

N 2 — ARTICLE

Eph. 4.30.

Matt. 25. 29, the ist. Parr

E EXPOSITION of the

r rem

Marr. VII. 7.

Howbeit in vain do they wozlhip me, teaching fo: Doctrines the Commandments of Men.

T is a Sign of a vain and prond Mind, when it pretends to go 1 beyond . to overdo it. For however extraordinary it may seem in the Eye of others, it is in Reality impossible to be done, and whilst the Man aims to be by himself in Devotion, he falls short of what was neceslary. Our Lord says, Howbeit in vain do they woꝛship me. teaching foz Doctrines the Com⸗