Methodist Church, yet it is not adopted as an Article of belief, involving the natural ability of man to repent and turn to God, unaided by the Holy Spirit. The light which lighteneth every man which cometh into the world, is, however, vouchsafed to every man, so that while destitute of the Spirit's influence, man might well be considered as dispossessed of a free moral power to do good, yet with such influence imparted, his free moral agency remains unimpaired.

The doctrine that man may convert himself, or change his own heart, is certainly not the doctrine of the Bible. The work of regeneration is purely and solely the work of God by his Spirit, and if men are ever "born again," it will not be the result of their own purpose or determination to become pious, uninfluenced by the Spirit of God, but the Spirit "working in them to will and to do of his own good pleasure," will lead them-if they obey its directions and yield to its influences--into the paths of obedience and holy enjoyment. Thus the

grace of God by Christ" must prevent, that is, go before us, "that we may have a good-will," and when that good-will is possessed, the same grace must work with, and in us, that we may "do good works.”

h;

The views thus expressed are clearly taught in the word of God. Our Saviour said to his disciples and others, “Without me ye can do nothing." And again: "No man can come unto me, except the Father which sent me draw him." The apostle also declares, “By grace are ye saved through faith and that not of yourselves; it is the gift of God." Man, also, in many portions of Scripture, is represented as being “dead,” asleep," &c., which expressions convey an idea of utter helplessness and natural inability, while the exhortations, commands, warnings, threatenings, and promises, all prove, that notwithstanding man's natural inability to repent, and obey, a gracious ability is imparted to all men for that purpose.

ARTICLE IX.

OF THE JUSTIFICATION OF MAN.

"We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our own works or deservings: wherefore, that we are justified by faith only, is a most wholesome doctrine, and very full of comfort."

The doctrine of justification by faith alone, was the great point of contention between Martin Luther and his Romish brethren. It was in fact the great distinguishing doctrine of the Reformation from Popery; and while popery still maintains its position, and a portion of the protestant church are hasting with rapid strides to "Rome," it is well for us that the doctrine of justification by faith is not only taught in our Articles of Faith, but sincerely believed and plainly advocated from our pulpit and our press.

It is well known that the Roman Catholic Church discards the above doctrine, and maintains in the most pointed manner the merit of good works, and our justification by such works.*

*"I see," said Luther, on a certain occasion," that the devil, by the means of his teachers and doctors, is incessantly attacking this fundamental article, and that he cannot rest to cease from this object. Well then, I, Doctor Martin Luther, an unworthy evangelist of our Lord Jesus Christ, do confess this article, 'that faith alone, without works, justifies in the sight of God,' and I declare that in spite of the Emperor of the Romans, the Emperor of the Turks, the Emperor of the Tartars, the Emperor of the Persians, the Pope, and all the cardinals, bishops, priests, monks, nuns, kings, princes, nobles, all the world, and all the devils, this doctrine shall stand unshaken forever! that if they will persist in opposing this truth, they will draw upon their heads the flames of hell. This is the true and holy gospel, and the declaration of me, Doctor Martin Luther, according to the light given unto me by the Holy Spirit." "I repeat it once more: let all the evil spirits of earth and hell foam and rage as they will, this is nevertheless true.”—History of Reformation, page 172.

Hence, baptism, penance, indulgences, &c., are made, not only requisite to salvation, but in their view, entitle a person to salvation, so much so, that the Council of Trent declares, that “if any one shall say that a wicked man is justified by faith alone, let him be accursed." Such is the Roman system of justification, which stands diametrically opposed to the plainest declarations of Scripture. "Being justified by faith, we have peace with God." "By grace are ye saved, through faith; and that not of yourselves, it is the gift of God." And our Saviour taught his disciples, after they had done all that they could, to "We say, e are unprofitable servants.”

ARTICLE X.

OF GOOD WORKS

Although good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of God's judgments, yet are they pleasing and acceptable to God in Christ, and spring out of a true and lively faith, insomuch that by them a lively faith may be as evidently known, as a tree is discerned by its fruit."

Lest any should suppose that the doctrine of justification by faith alone precludes the necessity of good works, the above Article very properly follows the preceding, for the purpose of showing, that as before justification, good works are impossible, so, after justification, they are indispensable to the existence of a lively faith. It may therefore be considered as a settled doctrine of the Methodist Church, that a man in a state of enmity to God, and while under the condemnation of the law, cannot perform works pleasing and acceptable to God; and why? because "whatsoever is not of faith," a lively, saving, operative faith, "is sin," and because, that "without faith it is impossible to please God," and because the "carnal" or unrenewed “ mind

is not subject to the law of God, neither indeed can be ;" and because "they that are in the flesh cannot please God." These plain and pointed texts of Scripture conclusively prove, that before justification, or reconciliation to God, the works of the sinner are evil, and only evil, and that continually. But it may be objected, "that a work may in itself be good, even while performed by a rebel against God; that a wicked man may sacrifice his life for the sake of saving from death a fellow-creature.” This may be so; but it should be remembered that the quality of a moral action depends not so much on the act itself, as on the motive which governs the act. Thus, "Two men went up into the temple to pray, the one a pharisee, and the other a publican"—both prayed, both worshipped God, but that there was a great difference in the quality or character of their acts, we need not state to the biblical reader. Men may, in the performance of the most praiseworthy acts, be governed and influenced solely by motives of pride, vain-glory, self-interest, regard to character, compliance with custom, &c., &c., without being at all influenced by love to God and man, while the true child of God," whether he eat or drink, or whatsoever he does, he does all to the glory of God."

"Good works," therefore, in the language of the Article, are the fruits of faith;" they are also the evidence of faith in a collateral sense. Where these works are not performed, no evidence is given of the existence or exercise of faith in the heart. "By their fruits ye shall know them." He that committeth sin is of the devil." "Whosoever is born of God doth not commit sin," "and he cannot sin because he is born of God." These passages show conclusively that holiness and purity of life are the necessary results of faith in God, and an evidence of being God's children.

WORKS OF SUPEREROGATION.

161

ARTICLE XI.

OF WORKS OF SUPEREROGATION.

“Voluntary works, besides, over and above God's commandments, which are called works of supererogation, cannot be taught without arrogancy and impiety. For by them men do declare that they do not only render unto God as much as they are bound to do, but that they do more for his sake than of bounden duty is required: whereas Christ saith plainly, When ye have done all that is commanded of you, say, we are unprofitable servants."

The doctrine of this Article is at variance with the faith and pretensions of the Romish Church, in relation to works of merit and of supererogation. The idea that man can do mere than God requires, and that there is absolute merit in such overwork, is at once preposterous and unreasonable. How can a man who owes all he has and all he is to God, whose time, talents, influence, obedience, all belong unreservedly to his Maker-who is required to keep the whole law in every point, and who, if he does so, is after all an unprofitable servanthow can such an one do more than God requires? The thing is absolutely impossible, and the doctrine of works of supererogation is clearly the "doctrine of devils," invented for the sake of the "price of indulgences," the "thirty pieces of silver,” by which Christ is daily betrayed, and God is hourly robbed of his glory.

ARTICLE XII

OF SIN AFTER JUSTIFICATION.

"Not every sin willing.y committed after justification is the sin against the Holy Ghost, and unpardonable. Wherefore, the grant of repentance is not to be denied to such as fall into sin after justification: after we receive the Holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God rise again, and amend our lives.