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CHURCH OF ENGLAND.

much 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.-Art. 13. "These works the apostle calleth good works; saying, we are God's workmanship, created in Christ Jesus to good works, which God hath ordained that we should walk in them. And yet his meaning is not by these words to induce us to have any affiance, or to put any confidence in our works, as by the merit and deserving of them to purchase to our selves and others remission of sin, and su consequently everlasting life for that were mere blasphemy against God's mercy, and great derogation to the blood-shedding of our Saviour Jesus Christ. For it is of the free

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moderately versed in the Scriptures, that even the most splendid works of men not yet truly sanctified, are so far from righteousness in the divine view, that they are accounted sins. And therefore they have strictly adhered to the truth, who have maintained that the works of a man do not conciliate God's favour to his person; but, on the contrary, that works are never acceptable to God unless the person who performs them has previously found favour in his sight. And this order which the Scripture directs us is religiously to be observed. Moses relates, that "the Lord had respect unto Abel and to his offering*.' Does he not plainly indicate that the Lord is propitious to men before before he regards their works? Wherefore the purification of the heart is a necessary prerequisite, in order that the works which wę perform may be favourably

* Gen. iv. 4.

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grace and mercy, of God, by the mediation of the blood of his Son Jesus Christ, without merit or deserving on our part, that we are reconciled and brought again into his favour, and are made heirs of his heavenly kingdom. Grace, saith St. Augustine, belonging to God, who doth call us: and then hath he good works, whosoever received grace. Good works, then, bring not forth grace, but are brought forth by grace. The wheel (saith he) turneth round, not to the end that it may be made round; but, because it is first made round, therefore

it turneth round. So no man doeth good works to receive grace by his good

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The grace through which our works are accepted, is no other than the free goodness of the Father, with which he embraces us in Christ: when he invests us with the righteousness of Christ, and accepts it as ours, in order that in consequence of it he may treat us as holy, pure, and righteous persons: for the righteousness of Christ (which, being the only perfect righte ousness, is the only one that can bear the divine scrutiny,) must be produced on our behalf, and judicially ༣ presented as in the case of a surety. Being furnished with this, we obtain by faith

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↑ Acts xv. 9:

CHURCH OF ENGLAND.

"Let them all come together, that be now glorified in heaven, and let us hear what answer they will make in these points before rehearsed, whether their first creation was in God's goodness, or of themselves. Forsooth, David would make answer for them all and say, Know ye for surety, even the Lord is God: he hath made us, and not we ourselves. If they were asked again, who shall be thanked for their regeneration? for their justification and for their salvation? whether their deserts, or God's goodness only? let David answer by the mouth of them all at this time, who cannot choose but say, Not to us, O Lord, not to us, but to thy name give all the thanks, for thy loving mercy and for thy truth's sake. If we should ask again, from whence came their glorious works and deeds, which they wrought in their lives, wherewith God was so highly pleased and worshipped by them? let some other witness be brought in to testify this

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the perpetual remission of our sins. Our imperfections and impurities, being concealed by its purity, are not imputed to us; but are as it were buried and prevented from appearing in the view of divine justice; till the advent of that hour, when, the old man being slain and utterly annihilated in us, the divine goodness shall receive us into a blessed peace with the new Adam, in that state to wait for the day of the Lord, when we shall receive incorruptible bodies, and be translated to the glories of the celestial kingdom.-Institut. l. 3. c. 14. s. 12.

If these things are true, surely no works of ours can render us accepable to God; nor can the actions themselves be pleasing to him, any otherwise than as a man, who is covered with the righteousness of Christ, pleases God and obtains the remission of his sins.-Institut,

S. 13.

This therefore is a different" and separate question, whether, although works be totally insufficient for the jus

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CHURCH OF ENGLAND.

matter; that in the mouth of two or three may the truth be known. Verily, that holy prophet Esay beareth record, and saith, O Lord, it is thou of thy goodness, that hast wrought all our works in us, not we ourselves. And to uphold the truth of this matter against all justiciaries and hypocrites, which rob Almighty God of his honour, and ascribe it to themselves, St. Paul bringeth in his belief: We be not (saith he) sufficient of ourselves once to think thing; but all our ableness is of God's goodness. For he it is in whom we have all our being, and living, and moving. If ye will know furthermore where they had their gifts and sacrifices, which they offered continually in their lives to Almighty God; they cannot but agree with David, where he saith, Of thy liberal hand, O Lord, we have received that we gave unto thee. If this holy company, therefore, confess

any

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tification of men, they do not nevertheless merit the grace of God?-Institut.l.3.

c. 15. s. 1.

The Scripture shows what all our works are capable of meriting, when it represents them as unable to bear the divine scrutiny, because they are full of impurity; and in the next place, what would be merited by the perfect observance of the law, if this could any where be found, when it thus directs us, "When ye shall have done all these things which are commanded you, say, We are unprofitable servants *;" because we shall not have conferred any favour on God, but only have performed the duties incumbent on us, for which no thanks are due. Nevertheless, the good works which the Lord hath conferred on us, he denominates our own, and declares that he will not only accept, but also reward them. It is our duty to be animated by so great a promise, and to

so constantly, that all the excite our minds that we

* Luke xvii. 10,

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goods and graces wherewith they were endued in soul, came of the goodness of God only; what more can be said to prove, that all that is good cometh from Almighty God? To justify a sinner, to new create him from a wicked person to a righteous man, is a greater act (saith St. Augustine) than to make such a new heaven and earth as is already made.-1 Rogation Hom. p. 289, 290.

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"be not weary in well doing," and to be truly grateful for so great an instance of divine goodness. It is beyond a doubt, that whatever is laudable in our works, proceeds from the grace of God, and that we cannot properly ascribe the least portion of it to ourselves.Institut. l. 3. c. 15. s. 3.

But, on the contrary, our doctrine, without any mention of merit, animates the minds of the faithful with peculiar consolation, while we teach them that their works

are pleasing to God, and that their persons are undoubtedly accepted by him. And we likewise require that no man attempt or undertake any work without faith; that is, unless he can previously determine, with a certain confidence of mind, that it will be pleasing to God.-Institut. l. 3. -c. 15. s. 7.

Dr. Tomline is of opinion, that "to represent every human deed as an actual sin, and deserving of everlasting punishment, is not only unauthorised by Scripture, but is also of very dangerous consequences." p. 172. Does this passage refer to "works which are the fruits of faith, and follow after justification ?" Then his lordship's accusation of "a strife of words and perverse disputing," p. 183. may well be retorted on himself for by whom is such a representation

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* Gal. vi. 9. 2 Thess. iii. 13.

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