him as dear children, in humble dependence on his Grace, and in chearful obedience to his commands. Amen.

TH

ART. X. Of Free-Will.

Adam,

HE condition of man, after the fall of is such, that he cannot turn and prepare himself by his own natural strength and good works to faith, and calling upon God: wherefore we have no power to do good works pleasant and accepta. ble to God without the grace of God by Chrift preventing us, that we may have a good will, and working with us, when we have that good will.

" When God created man in his own image, he made him " perfect and upright, endued him with all knowledge, free"dom of wil, and various affections, able to stand, but liable

The condition of Man fince.] "God created man perfect, with "a Will free to chuse the good and resuse the evil; but he fell, " and loft that liberty. When he committed fin, he broke that

power which he had of election or choice: he ceased to be free " with relation to Good, and became the servant of fin: from " whence proceedeth all that Blindness of understanding, that " Perverseness of the will, and such Impetuousness of his paf"sions and appetites, that when left to himself he is not able " to difcern, or to chuse those things that are good, but contrary" wise he chuseth the things that be evil." Therefore (as faith the Apostle) "They that be in the flesh cannot please God." Rom. viii. 8. Archdeacon Welchman.

Hath no power.] For "when man fell from God (fays that " good bishop Beveridge), great was his fall; for he fell from "the Creator to the creature; he fell from heaven to earth : " from the height of happiness to the depth of mifery; for he " fell from holiness into fin. And ever since man fell from " holiness into fin, he hath thereby been disabled from raising

up himself from fin to holiness," &c. without God's grace, through Jesus Chrift, who says, "I am the way, the truth,

" and the life, and no man cometh unto the Father but by me," John xiv. 6. vi. 44. 1 Cor. ii. 14. And "That we are " not sufficient of ourselves to think a good thought, 2 Cor. iii. 5. " much less to do a good action, so great is our helplessness."

But by Chrift working with us, &c.] " All the spiritual be"nefits which God the Father ever conferred upon man, he " did it by, and for the sake of Christ alone. And therefore, " as many as did please God, under the first covenant (as shewn " Heb. xi.) did it not by the strength of their own free will, " For we can neither believe, will, or do any thing, but by "the assistance of God's free Grace, conferred through Chrift, " whose merits extendeth through all generations. Who is there"fore called, the Lamb flain from the foundation of the world " (for his people). Rev. xiii. 8. This article is also levelled " against the Pelagians, who affert that man is fufficient of him" self to do good works, &c." Archdeacon Welchman. (It is great pity we have so many Pelagians among us at this day). All the Primitive Fathers, and Reformed Churches, agree to this article. See more in Bp. Beveridge's Notes.

W

ART. XI. The Justification of Man.
E are

accounted righteous before God,

only for the Merits of our Lord and Saviour Jesus Chrift by Faith, and not for our own works or defervings. Wherefore, that we are justified by Faith only, is a most wholsom doctrine, and very full of comfort, as more largely is expressed in the Homily of Juftification.

The juftification of a finner by Faith alone in the merits of Chrift, is the grand foundation, and great bul wark of the christian religion, faith Luther.

Juftification, in the scripture sense, signifies pardon, the knowledge of remission of fins; peace and reconciliation towards God; through Jesus Christ. Rom. v. 1, 2, 10. Eph. ii. 18.

66

2 Cor. v. 18. Heb. ii. 18. For if we neglect the article " of Juftification, fays Martin Luther (in his epiftle to the Gala" tions), we lose altogether."

Accounted

Accounted righteous before God only for the merits of Christ by Faith, &c.] “ Since the very best works of the very best men " living are imperfect; so that if God was to enter into judgement " with his fervants, no man living would be justified." Pfalm cxliii. 2. It follows then, as many as are justified before God, are justified only because of the merits of Christ by Faith, i e. a lively faith. Read Rom. iii. 24, 25, 26. Gal. v. 6. Eph. ii. 8, 9. Irenæus and St. Cyprian say, "That it is "Faith alone that profits us; the Faith alone which is towards "the most high God, juftifieth man."

By Faith only.] " Note, That we are justified by Faith, " not because of Faith, for there is not more merit in our " faith, than in our works, both are imperfect in us; Faith, "therefore, is not the cause but the condition of our justifi"cation. It is the gift of God, through Jesus Christ." Eph. i. 8. 'Tis faid, that Abraham "believed God, and it was " imputed or accounted to him for Righteousness." Gen. xv. 6. Rom. iv. it. Therefore whoever believeth God, and liveth by Abraham's Faith, a Faith accompanied with obedience, will also be found righteous before God. The just shall live by Faith. Heb. ii. 5. All that believe in Christ, are justified freely from all things. Rom. iii 24, 26. Mark v. 36.

This is a wholsome doctrine, and very full of comfort.] Because being juftified by Faith we have peace with God, through our Lord Jesus Christ, and rejoice in hope of the glory of God. Rom. v. 1, 2. Eph. ii. 18. Acts x. 43, See Homily on Salvation by Faith. St. Bafil, St. Chryfoftom, Claudius, and St. Ambrofe, speak of this Faith of Abraham, and all the Fathers agree thereunto. Lord, increase our Faith.

A

ART. XII. Of good Works.

LBEIT that good Works, which are the fruits of Faith, and follow after Justification, cannot put away our fins, and endure the feverity of God's judgement; yet are they pleasing and acceptable to God in Chrift, and-do spring neceffarily out of a true and lively Faith; infomuch much that by them a lively Faith may be as evidently known, as a tree discerned by the fruit.

Good works the fruits of Faith.] Although good works are not meritorious, neither can they put away fin, yet they are pleasing unto God, and accepted through his beloved Son, who gave himself for us, that be might purify unto himself a peculiar people, zealous of good works. Eph. ii. 10. Now the tree being made good, being ingrafted into Chrift through justification, consequently the Fruit will be good, and therefore pleasing and acceptable to God in Christ; being made new creatures, by Faith in him. Who has appointed them rewards both in this life, and in that which is to come. See Matt. v. 5, 8.-Mark xi. 29, 30, and 1 Tim. iv. 8.

Fruits of true Faith.) That there is a false Faith as well as a true Faith, God's word teacheth plainly. Shew me thy Faith without thy Works, says St. James, and I will shew thee my Faith by my Works: For Faith without Works is dead, is a dead Faith. Jam. ii. 17, 18. They that are in the Flesh cannot please God; because such have not Faith. Rom. viii. 8. and, without Faith it is impossible to please God. Gal. v. 6. Unto the pure, all things are pure : but unto them that are defiled, and unbelieving, is nothing pure; their mind and conscience is defiled. Tit. i. 15. Rom. xiv. 20. True Faith worked by love. "Faith is our Guide, and love is the way which leadeth unto "God," faith Ignatius.

A true Faith hath always Love joined unto it,] And confequently is neither inactive, nor unfruitful. If ye love me, fays Chrift, keep my Commandments. Love one another, as I have loved you; Love is the fulfilling of the whole law. Rom. xiii. 10. And now the God of Peace, that brought again from the dead our Lord Jesus Chrift, that great Shepherd of the Sheep, through the blood of the everlasting covenant, make you perfect in every good work, to do his will, working in you that which is pleofing in his fight through Jesus Chrift, to whom be glory for ever and ever, Amen. Heb. xiii. 20, 21. To this article agree Clemens Romanus, Irenæus, Justin, St. Hilary, Theophilus, Origen, Polycarp, St. Chryfoftom, &c. See Bp. Beveridge's Comment, which is more largely explained in this article.

ART.

:

ART. XIII. Of Works done before Fustification.

WORKS done before the grace of Chrift,

and the inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of Faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School-Authors say) deserve grace of congruity: 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.

" In Man's first state, as he came out of the hands of his "Creature, he had a power to continue in the state of integri

ty; yet being liable to fall; he fell, by tranfgreffion :" See Article 10. And therefore until Man is again restored to God's favour by the operation of the Spirit, he can do nothing pleafing to God, " Before a man is regenerate and born again of

Spirit, he cannot so much as see the kingdom of God." John iii. 3. He is both blind and ignorant of all heavenly things, For the natural man perceiveth not the things of the Spirit, and therefore he cannot worship God aright, for God being a spirit, is to be worshipped in spirit and in truth. John iv. 24. Works done.] All that a man doth, all that he can do, while unregenerate, and out of Christ, is fin, nothing but fin. For, the plowing of the wicked is fin. Prov. xxi. 4, 27 They that are in the flesh, cannot please God. The carnal mind, is enmity against God. Rom. viii. 7, 8. See Matt. vii. 16, 23-xii. 33, 34. Not being within God's covenant, we are not God's Children, but Children of wrath. Eph. ii. 2. Rom. v. 8. Not being within Christ's Sheepfold, we are not his Sheep, but filthy Goats. Matt. xxv. 33. And while in this state all our works, our best works as we may suppose them, as going to Church, Sacrament, Fafting, Praying, or giving Alms, &c. and yet after all, be nothing but a dry stick, or a fplendid hypocrite, abominable in the fight of God. See Ifa. i. 13. Prov. i. 23. Matt. vii. 22, 23. Rom. xiv. 23. Tit. i. 15. Eph. ii. 3. iv. 17.

2

The