Tomline on Article XII: Of Good Works

This article was not among those of 1552; it was added, in 1562, in opposition to the ojfM- mons of certain sects called Antincxnians, Soli- fidians, and Gospellers, who denied the necessity of good works. There might also have been a general wish in the compiles of these articles to obviate any mistake which might arise from the expression in the preceding article, in which it is Mid, that ” we are justified by faith only.”

By GOOD WORKS, WHICH ARE THE FRUIT OF

are

ART. XII.] Thirty-nine Articles. 267

are meant those actions which proceed from the principle of a true faith in Christ, and are per- fonned after we are placed in a state of justifica« tion, by being admitted to partake of the privilege$ and promises of the Gospel.

That GOOD WORKS ARE PLEASING AND AC- CEPTABLE TO GOD IN CHRIST, is evident from the earnest exhortations, in almost every page of the New Testament, to the practice of the moral and social duties, and from the frequent and positive declarations of Scripture, that they are indispensably necessary to salvation. It is also expressly said, that ” we are created in Christ Jesus unto good works (a)f and that ” Christ gave himself for us, that he might reedeem ug from all iniquity, and purify unto himself a peculiar people, zealous of good works […] Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven […] That you might walk worthy of the Lord unto all pleasing, being fruitful in every good work […] Charge them that are rich in this world that they do good, that they be rich in good works (e)” — ” That the man of God may be perfect, thoroughly furnished

unto

(a) Eph. c. 2. V. 10. (b) T\t. c. 2. v. 14.

(c) Matt. c. 5. V. 16. (d) Cd, c. 1. v. 10.

(t) I Tim.c. 6.V 17 and 18.

268 Exposition of the [part itt^

unto all good works (fO” — ” In all thingai shewing thyselfa pattern of good works (g).. *’ Put them in mind to be ready to every good work (AJ.”— •” This is a faithful saying, and these things I will that thou affirm constandy, that they which have believed in God might be careful to maintain good works (i)” — ” And let ug consider one another, to provoke unto love and to good works (k)” — ” To do good and to communicate, forget not, for with such sacrifices God is well pleased f /”— ” Now the God of peace, that brought again from the dead oar Lord Jesus, that great shepherd of the sheep, through the Wood of the everlasting covenant, make you perfect in every good work, to do his will, working in you that which is well pleasing in his sight, through Jesus Christ (m)”

But though it appears from the whole tenor of the New Testament, and from these texts in par- ticular, that good works are pleasing in the sight of God, yet they are not so meritorious as to put AWAY our sins, uor SO perfect as to endure

THE SEVERITY OF^GOd’s JUDGMENT. ” If thoU,’

Lord, shouldest mark iniquities, O Lord, who

shall

(f) a Tim. c. 3. v. 17. (g) Tit. c. 2. v. ;•

(h) Tit. c. 3. V. 1. (i) Tit. c. 3. V. 8. ’

(k) Heb. c. 10. V. 24. (I) Heb. c. 13. v. 16.

(m) Heb. c. 13. v. 20 and 21,

AaT, XII.] Thirty-nine Articles. 269

shall stand (n)V’ — ” Enter not into judgment with-thy servant, O Lord, for in thy sight shall no man living be justified (^oj.” The corruption of human nature causes even the best of our ac- tions to be in some respects defective, and conse- quently they will not bear the scrutiny of infinite justice; much less will they expiate those sins, of which every one, in a greater or less degree, is guilty. The imperfection of good works is ac- knowledged by the antient fathers : Cyril says, *^ That which seems to be done well by us, cannot escape reprdiension and blame, if it be narrowly searched into by God (p)i” and Chry- sostom says, ” We do nothing right ; but by the xvill of God we find our salvation (q)”

Good WORKS do spring out necessarily OF A TRUE AND LIVELY FAITH; for if a man sincerely believes the divine authority of Christ’s religion, and is firmly convinced that his eter- nal happiness depends upon his obedience to its precepts, such a faith will naturally produce the practice of those virtues which are enjoined by the Gospel; insomuch that by them a

LIVELY faith MAY BE AS EVIDENTLY KNOWN

performance of these good works is indeed tli^

tr..t

(n) Psalm 130. V. 3. . (0) Pg. 143. v.«. (p) De Ador. Lib. 4, (q) In i Cor, c. i. v. 1.

370 Exposition of the [part hi.

test and criterion of genuine fkith, just as ^* every tree is known by its own fruit (r) ; […] Faith, if it hath not works, is dead (s)S^

Thus our church considers good works as essential to the character of a true Christian, and as the necessary consequence of siticere faith in Christ ; but it does not allow the popish doctrine already mentioned : ” Bona opera ad vitam ffitemam consequendam vere prome- reri (t)y The true Scripture doctrine is, that good works are indispensable^ but not sufficient^ for the attainment of eternal life. When we have done all those things which are commanded us, we still say, that ” we are unprofitable servants,”* and humbly rely upon the merits and mediation of Christ for our salvation.

Bishop Burnet, in speaking of the pretended

merit of good works, expresses himself in a

manner which must be admired by every pious

and humble Christian : ” The word merit has

a sound that is so daring, so little suitable to

the humility of a creature, to be used towards

a Being of infinite majesty, and with relation

to endless rewards, that on many accounts this

word ought not to be made use of. There is

somewhat in the nature of man apt to swell and

to

(r) Luke, c.6. v. 44. (s) James, c.2. v. 17.

(t) Cone, Trid. de Bon. Op. cap. 11.

ART. XII.] Thirty-nine Articles. 271

to raise itself out of measure ; and to that no indulgence ought to be given in words that may flatter, for we ought to subdue this temper by all means possible, both in ourselves and others. On the other hand, though we con- fess that there is a disorder and weakness that hangs hea.vy upon us, and that sticks close to us, yet this ought not to make us indulge our- selves in our sins, as if they were the effects of an infirmity that is inseparable from us. To consent to any sin, if it were ever so small in itself,’ is a very great sin ; we ought to go on, still cleansing oursdves more and more from all lilthiness, both of tfie flesh and of the spirit, and perfecting holiness in the fear of God. Our readiness to sin should awaken both our dili- gence to watch against it, and our humility under it: for though we grow not up to a pitch of being above all sin, and of absolute perfection, yet there are many degrees both of purity and perfection to which we may arrive, and to which we must constantly aspire; so that we must keep a just temper in this matter, neither to ascribe so much to our own works as to be lifted up by reason of them, or to forget our daily need of a Saviour, both for pardon and intercession; nor on the other hand so far to neglect them, as to take no care about them. The due temper, is to make our calling and election sure, and to work

out

Qy2 Exposition of the [part hi.

out OUT own salvation with fear and trembling ; but to do all in the name of the Ldrd Jesus, ever trusting to him, and giving thanks to God by him.’*

The following extract from a fbrm of bap- tism, used in the church of Rome before its cor- ruption, will shew how much that church, in its doctrine of the merit of good works, has de- jparted from its antient principles : ’^ Credis non propriis mentis, sed passionis Domini nostri Jesu Christi virtute et merito, ad gloriam pef- venixe? Credo. — Credis quod Dominus noster Jesus Christus pro salute nostrd mortuus sit? ct quod ex propriis mentis vel alio mode nul- lus possit salvari, nisi in merito passionis ejus ? Credo.” This form of. baptism was forbidden by the Indices Expurgatorii, which were drawn up by order of the council of Trent. We also find the following passage in the works of Gre- gory the Great, who lived at the end of the sixth century, and was one of the most learned among the popes : ” Quinetiam si habuero quip- piam justum, non respondebo, sed meum ju- dicem deprecabor ; ut enim saepe diximus, omnis huniana justitia injustitia esse convincitur si districte judicetur. Prece ergo post justitiam indiget; ut, quae succumbere discussa poteia^ ex soli judicis potestate coalescat (u).”

(u) Moral, &c. cap. a.

ART. XIII.] Thirty-nine Articles. 273