The Thirty-nine articles of the Church of England, illustrated with notes in Lat. by the rev. mr. archdeacon Welchman, tr. by a clergyman of the University of Oxford

merits extended to all ages of the world; and therefore he is called the Lamb slain from the foundation of the world, Rev. xiii. 8. This article is also levelled against the Pelagians, who asserted that men were sufficiently enabled by their own natural strength to do good works, and that the grace of God, by which we may the more easily observe his commands, is given us according to our merits. See St. Augustine de Hær. c. 88.

See also Irenæus. "The Lord himself gave a sign of Adv. Hær. our salvation, Behold a Virgin shall conceive EMMA- . 3. c. 22. NUEL; because it was the Lord himself who saved them, "who were able to do nothing towards saving themselves. "And therefore St. Paul, speaking of man's infirmity,

says, I know that in my flesh dwelleth no good thing. "And again, O wretched man that I am! Who shall de"liver me from the body of this death? And then he "comes to mention his Deliverer; I thank God, through "Jesus Christ our Lord."

ARTICLE XI.

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, as more largely is expressed in the Homily of Justification.

Only for the merit] Since the very best works of even the best of men are imperfect, so that if God should enter into judgment with his servants, no man living would be justified, (Psal. cxliii. 2.) it follows, that as many as are justified, are justified only because of the merits of Christ, by faith; I mean a lively faith, which worketh by love, Gal. v. 6. See Rom. iii. 24, 25, 26. Being justified freely by his grace, through the redemption that is in Christ Jesus; whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness for

Epist. ad
Cor. c. 32.

Adv. Hær. l. 4. c. 13. Ib. c. 67.

Testim. ad Quirin. 1. 3. c. 43.

Epist. 63.

the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness, that he might be just, and the justifier of him which believeth in Jesus. Eph. ii. 8, 9. By grace ye are saved, through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast.

See also Clement of Rome. "And we therefore, who "are called by his will in Christ Jesus, are not justified.

by ourselves, not by our own wisdom, our own under"standing, or our own godliness, or by works which we "have done in the sanctity of our heart; but by faith, by "which God Almighty had justified all those who have "been justified from the beginning of the world."

Thus Irenæus says: "The faith which is towards the "most High God justifieth man." And again, "For the just shall live by faith. Now this doctrine, that the just "shall live by faith, was foretold by the Prophets."

Thus St. Cyprian says: "That it is faith alone which profits us; and that we are able to do in proportion to our believing; as appears from the book of Genesis, "where we find, that Abraham believed God, and that it "was imputed to him for righteousness." And again he says, "That the blessing which was given to Abraham belonged to us Christians also. For if Abraham be“lieved God, and it was imputed to him for righteous"ness; then whosoever believeth, God, and liveth by "faith, is found righteous."

By faith.] Note, that we are justified by faith, not because of faith. For there is not more merit in our faith, than in our works; since faith also is imperfect in us, and it all, how great soever it be, is the gift of God, Eph. i. 8. Faith therefore is not the cause, but the condition of our justification, which is solely to be attributed to the bounty of God, and the merits of Christ.

By faith only] No sooner is the mind endued with a true faith, than a man is reputed righteous before God. For with the heart man believeth unto righteousness, Rom. x. 10. But the confession also of the mouth, and all other good works, are required for salvation, when we have the power to perform them. But if this be wanting, faith alone is sufficient. See Rom. v. 1,2. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

See also Nowelli Catech. p. 98, 129. Homilies of Salvation and Faith. Hammond's Pract. Cat. B. I. Sect. 4. Prideaux's Fasc. Controv. C. 5. Q. 5. Blackhall on James ii. 24. Hooker's Discourse of Justification. Hall's Roma Irreconcil. Sect. 7. Jewell's Def. Apol. Part I. Ch. 9. Div. 4.

ARTICLE XII.

Of Good Works.

ALBEIT that Good Works, which are the fruits of Faith, and follow after Justification, cannot put away our sins, and endure the severity of God's judgment; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith; insomuch that by them a lively Faith may be as evidently known as a tree discerned by the fruit.

Good Works.] Though Good Works are not meritorious, yet that they are pleasing to God, and accepted through Christ, appears from hence, because God hath created us in Christ Jesus unto good works, (Ephes. ii. 10.) and because Christ gave himself for us, that he might purify unto himself a peculiar people, zealous of good works (Tit. ii. 14). who also will render to every man according to his deeds, Rom. ii. 6. Our Works indeed are imperfect, so that they cannot endure the severity of God's judgment, much less expiate our sins, since they themselves rather want to be expiated by the merits of Christ. But for his sake God deals bountifully with us, and does not judge us severely, but has compassion upon our weakness, and ordains infinite rewards for those who do well, though imperfectly.

The fruits of Faith.] See James ii. 17, 18. Faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works. And the Apostle proceeds to illustrate this point to the end of the chapter.

Epist. ad
Ephes.

Epist. ad

Cor. c. 10. Apol. 1. c. 22.

See also Ignatius. "Faith is your guide, and love is "the way which leads you to God.-No man who binds "himself by the covenant of faith, sinneth; nor doth any one hate, who is possessed of love. A tree is "known by its fruit: And thus they who have engaged "themselves to be Christians, shall be manifest by the things which they do." See also Clement of Rome. "Abraham, who was styled the friend of God, was found faithful, because he was obedient to God's commands." And Justin Martyr. "Let such as are found to live "otherwise than Christ taught, know that they are not "Christians, though they take the doctrines of Christ "into their mouths. For he hath declared, that not they "who only profess his religion, but they who do the "works which he hath commanded them, shall be saved."

Cannot put away, &c.] See 1 John i. 7. If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.—And Psal. clxiii. 2. Enter not into judgment with thy servant; for in thy sight shall no man living be justified.

Pleasing and acceptable to God] See Heb. xiii. 16, 20, 21. To do good and to communicate forget not: for with such sacrifices God is well pleased. Now the God of peace, that brought again from the dead our Lord Jesus, 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 well pleasing in his sight, through Jesus Christ.

Spring out necessarily, &c.] A true faith has always love joined to it; and consequently, is neither, inactive, nor unfruitful. And farther, he who truly believes the Gospel will be careful to maintain good works; which he who neglects to do has only a dead faith, or even none at all. See Gal. v.6. In Christ Jesus neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

By them a lively faith may be known, &c.] See James ii. 18. Yea, a man may say, Thou hast faith, and I have works; Show me thy faith without thy works, and I will show thee my faith by my works.—And Matth. vii. 16. Ye shall know them by their fruits: Do men gather grapes of thorns, or figs of thistles?

See Homily of Faith. Nowelli Catech. p. 45, 46, 101, 102. Hammond's Pract. Cat. B. I. Sect. 3. Whole Duty of Man. Sund. 1. Jewell's Def. Apol. Part 2. C. 20. Div. 1.

ARTICLE XIII.

Of Works before Justification.

WORKS done before the grace of Christ, 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 schoolauthors 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.

Works done before, &c.] That works may be perfectly good, they must flow from a good principle, namely, faith; and they must tend to a good end, namely, the glory of God; and they must in no respect be deficient. But what mortal man, either before or after the grace of Christ, hath been thus happy in doing well? And therefore the works of unbelievers, how specious soever, can deserve nothing, by reason of their imperfection; and they are to be looked upon as evil rather than good, on account of their defects. See Rom. iii. 9, 10, 19, 20, 23. What then? are we better than they? No, in no wise. For we have before proved both Jews and Gentiles, that they are all under sin: As it is written, There is none righteous, no, not one. Now we know that what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law shall no flesh be justified in his sight: for by the law is the knowledge of sin. For all have sinned, and come short of the glory of God.-See also Rom. viii. 7, 8. The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God.

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The Thirty-nine articles of the Church of England, illustrated with notes in ...