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feem throughly to have understood, occafion'd them, in Oppofition to a moft notorious Falfhood and moft pernicious Doctrin of the Papists, to express the real Truth in the Apostle's own Phrase; but in a Senfe, tho' in no wife contrary to, yet fomewhat different from, what he (as later Writers have evidently fhewn) did moft certainly intend thereby.

These things being premis'd, I proceed to the Propofitions contain'd in this Article.

The First Propofition. The Reason of it is plain, because (according to what I obferv'd upon the foregoing Article) our own Works are not strictly good. But fee the Second Question of Turretin's Locus Decimus fextus.

The Second Propofition. See the fame Author in the Third Question of the fame Locus. For fince our own Works are excluded in the foregoing Question, and there is no Pretenfe of any other Mediator; therefore we are justified by Christ only.

The Third Propofition. See the fame Perfon in the Seventh Question of the fame Locus.

The Fourth Propofition is the neceffary Confequence of the other Three. For if the Doctrin of Juftification, as taught in the Homily referr'd to, is proved in the forecited Places of Turretin; 'tis confequently wholfom, because true, and founded on the Holy Scriptures. And it cannot but be full of Comfort alfo, because it affures us of Happinefs upon such infallible Grounds, as the Malice of Men and Devils can't affect or undermine.

The Reader fhould alfo compare the Fourth Chapter of the Sixth Book of Limborch's Syftem, with thofe Parts of Turretin which I have juft now referr❜d to.

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The TWELFTH ARTICLE.

AF

Of good Works.

LBEIT that good works, which are the fruit of faith, and follow after Juftification, cannot put away our fins, and endure the feverity of God's judgment; yet are they pleafing and acceptable to God in Chrift, and do fpring out neceffarily of a true and lively faith, infomuch that by them a lively faith may be as evidently known, as a tree difcerned by the fruit.

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This Article contains Four Propofitions.

1. Good Works are the Fruits of Faith, and follow after Juftification.

2. Good Works cannot put away our Sins, and endure the Severity of God's Judgment.

3. Good Works are pleafing and acceptable to God in Christ.

4. Good Works do fpring out neceffarily of a true and lively Faith, infomuch that by them a lively Faith may be as evidently known, as a Tree difcerned by the Fruit.

For the better understanding this Article, the Terms and Diftinctions premifed in the Tenth Article must be carefully obferved. It must also be farther noted, 1. That our Church does not allow any Works, which are done before Juftification, to be fo much as imputatively good; as appears from the Thirteenth Article. 2. That by faith, in the former Part of this Article, our Church means a lively faith, as fhe expreffes her felf in the latter Part of it. 3. That those Works which she calls good, meaning that they are imputatively fuch,

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are Works performed in Obedience to God's Commandments. These things being premised,

The First Propofition has Two Branches. First Good Works (that is, Works imputatively good, and perform'd in Obedience to God's Commandments) are the Fruits of Faith. See the Tenth Chapter of the Fifth Book of Limborch's Syftem. Secondly, good Works follow after Juftification, that is, those Works or Inftances of Obedience to God's Commandments, which follow after Juftification, are imputatively good. See the Fourth Question of Turretin's Locus Decimus feptimus.

The Second has alfo Two Branches, the last of which depends on the Firft. Good Works cannot endure the Severity of God's Jugdment. That is, Because thofe Works, which we perform, are not strictly good, tho' they are fpeciously or comparatively fuch; therefore they cannot in themselves, or upon their own account, or real and intrinsic Worth, endure the Severity of God's Judgment, which muft needs discover and condemn the Imperfection of them. See the Second Question of Turretin's Locus Decimus feptimus. From whence it neceffarily follows, that good Works, cannot put away our Sins, or merit our Pardon for former evil Actions. For that which is it self so imperfect, as in its own Nature to need Pardon, can't merit Pardon for fomething else.

The Third Propofition. See the Third Question of Turretin's Locus Decimus feptimus. For God can't be fuppofed to have made that neceffary to Salvation, which is not pleasing and acceptable to himfelf. And that good Works are pleasing and accep table to God in Chrift, is evident. Becaufe, fince they cannot of themselves endure the Severity of God's Wrath, they can't be pleasing and accepta.

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ble

ble to him on their own account; but are fuch for the Sake of him in whom God is well pleafed with us, even Christ, by whom God has reconciled us to himself.

The Fourth Propofition is in effect the fame with the former Branch of the Firft.

The THIRTEENTH ARTICLE.

W

Of Works before Juftification.

ORKS done before the grace of Christ, and the infpiration of his Spirit, are not pleasant to God, forafmuch as they Spring not of faith in Jefu Christ, neither do they make men meet to receive grace, or (as the School-authors fay) deferve grace of congruity: yea rather, for that they are not done as God has willed and commanded them to be done, we doubt not but they have the nature of fin.

This Article contains Three Propofitions.

1. Works done before the Grace of Chrift, and the Inspiration of his Spirit, are not pleasant to God, forafmuch as they spring not of Faith in Jefu Christ.

2. Works done before the Grace of Chrift, and the Inspiration of his Spirit, do not make Men meet to receive Grace, or (as the School-Authors fay) deferve Grace of Congruity.

3. Works done before the Grace of Chrift, and the Inspiration of his Spirit, for that they are not done as God hath willed and commanded them to be done, have the Nature of Sin.

For

For the Words yea rather, the Latin Copy reads Immo; fo that the Word rather is not comparative, but the Church directly affirms, that fuch Works have the Nature of Sin, as the Latin neceffarily imports, and the following Expreffion, we doubt not, manifeftly implies. And indeed, yea, or but rather does both here, and in the Twenty fecond Article, mean the fame as yea, on the contrary. This is evident from the Context of both Places.

The First Propofition. Since Works done before the Grace of Chrift, and the Infpiration of his Spirit, are neither ftrictly nor imputatively good (the Meaning of which Expreffions I explained under the Tenth Article) they cannot be pleasant to God; forafmuch as they fpring not of Faith in Jefu Chrift. For if they did fpring of Faith in Jefu Chrift, they would be done by his Grace, and through the Inspiration of his Spirit; and confequently they would be imputatively good, and for that Reafon pleasant to God. See alfo Turretin's Fourth Queftion of his Locus Decimus feptimus.

The Second Propofition. That which is finful, needs Pardon, but can deferve Nothing. See alfo the Fifth Question of the same Locus of Turretia.

The Third Propofition. Since Works done before the Grace of Chrift, and the Infpiration of his Spirit, are neither strictly nor imputatively good; they must needs be finful, or have the Nature of Sin. And that for this Reason, viz. Because they are not done as God hath willed and commanded them to be done. For had they been done, as God hath willed and commanded, that is, according to the Gospel Rule; they would have been imputatively good thro' Faith in Chrift, and confequently not

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finful;

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