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

Expos. Though he that doth righteousness is righteous, and the Scripture throughout and frequently mentioneth an inherent personal righteousness necessary to salvation, yet this is no universal righteousness, nor such as will justify us according to the law of innocency or works; but is merely subordinate to the merit and efficacy of the sacrifice and righteousness of Christ, which only merit for us as a price, our faith being only the requisite (yet given) moral qualification for the reception of the free gift of pardon, justification and adoption, and hath not the least part of the office or honour of Christ; yet are Christ's words true," that by men's words they shall be justified or condemned: and all men shall be judged according to their works :" and James truly saith," that by works a man is justified, and not by faith only:" not by works of perfection or of Moses' law, nor any that as a price or commutation do make the reward to be of debt, and not of grace; but by a practical faith or Christianity such acts as faith itself is, and prove our belief to be such as Christ hath promised justification and salvation to; such as by justifying belief to be sincere, do justify the person against the charge of infidelity, hypocrisy, impenitence and ungodliness, Christianity is that faith which Paul opposeth to works.

ART. XII. Good works spring out necessarily of a true and lively faith, insomuch that by them a lively faith may as evidently be known as a tree discerned by the fruit.]

Expos. 1. It is a hypothetical necessity, that is here meant, consistent with freedom. 2. And a truth of evidence, and not an equal degree.

ART. XIII. Works done before the grace of Christ and the inspiration of the 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 schools say, deserve grace of congruity, yea, rather they have the nature of sin.]

Expos. 1. No good is done before all common grace. 2. Preparatory grace usually goeth before special grace; and those that resist it, are farther from the kingdom of .God, than that they have it. And to him that hath (by im

provement) shall be given: and in every nation, he that feareth God, and worketh righteousness, is accepted of him. Believing that God is, and that he is the rewarder of them that diligently seek him, is better than nothing, and than mere sin.

ART, XIV. Voluntary works, besides, over and above God's Commandments, which they call works of supererogation, cannot be taught without arrogancy and iniquity.]

Expos. I suppose they meant not that voluntary canons, impositions, oaths, and church-offices are so bad.

ART. XVI. Expos. I suppose this article meaneth only the unpardoned sin against the Holy Ghost, and of a total departure from common grace, and some degree of habit and act from special grace; but determineth not the controversy, whether any totally and finally fall from such an unconfirmed grace as else would save.

ART. XVIII. They are to be had accursed that presume to say, that every man shall be saved by the law or sect which he professeth, so that he be diligent to frame his life according to that law and the light of nature. For holy Scripture doth set out to us only the name of Jesus Christ whereby men must be saved.]

Expos. Some sects contradict the light of nature: they worship devils, and offer their children in sacrifice to them, and murder the just: this will save none. But if the meaning be to curse all that hope that some are saved, who never heard of the name of Christ, and that his Spirit and grace go farther than the knowledge of his name, I will not curse such. All were not accursed that hoped well of Socrates, Antonine, Alexander Severus, Cicero, Epictetus, Plutarch, &c. There is no name; that is, no other Messiah to be saved by but Christ. But, 1. God judgeth men by no other law, but that which they were under: and the law of grace made to fallen mankind in Adam and Noah, was not repealed by the Jews' peculiarity. 2. God had more people than the Jews and Proselytes of old. 3. The old Jews knew less of Christ than his apostles before his resurrection. 4. The apostles then believed not his dying for our sins, his resurrection, ascension, heavenly intercession, &c. 5. It is no Christianity now that believeth not these. If I durst curse all the world who now believe no more than the old Jews and the apostles then did, yet durst I not curse all Christians that hope better of them.

ART. XXIII. Those we ought to judge lawfully called and sent, which be chosen and called to this work by men, who have public authority given them in the congregation, to call and send Ministers into the Lord's vineyard.]

Expos. Given them, that is, by Christ in his Scripture institution, and by those that Christ authoriseth under him. ART. XXV. Sacraments be certain sure witnesses and effectual signs of grace, and God's good will, &c.]

Expos. They signify what God offereth: they invest the true believing receiver in the right of pardon, adoption, and salvation. They are morally operative signs of exciting and increasing inherent grace in believers.

ART. XXVI. Nor is the effect of Christ's ordinances taken away by their (Ministers') wickedness.]

Expos. Sacraments are not void, because a bad man administered them; but prayer, and preaching, and example, are usually more effectual from able, godly men, than from the ignorant and wicked. The blind man could say, "God heareth not sinners; but if any be a worshipper of God, and do his will, him he heareth." (Psal. 1.) To the wicked saith God, "What hast thou to do to take my covenant into thy mouth," &c. It is a sin to prefer a bad man before a better. And it is dangerous to encourage men in daily sin, who usurp the sacred office of bishops or pastors, having neither the qualifications essentially necessary thereto, nor that which is essentially necessary to a call.

The excepted articles, and those that need no exposition, I pass by. If I have hit on the true meaning, I subscribe my assent: and I thank God that this National Church hath doctrine so sound, and pity them that write, preach, or practise contrary to the articles which they subscribe, and accuse them that refuse subscribing them; and take them for sinners, who take them not for their pastors, because that their wickedness nulleth not their sacramental administrations.

REASONS

FOR MINISTERS USING THE GREATEST PLAINNESS AND SERIOUSNESS POSSIBLE,

IN ALL THEIR

APPLICATIONS TO THEIR PEOPLE.

To shew the reasonableness that all Ministers should deal thus faithfully, and plainly with such as are under their Ministry, I will lay open somewhat of the case before you, and then judge reasonably of it as you are men. The eternal God delighting in the wonderful diversity of his creatures, hath made man of a middle nature, between brutes and angels, giving him vital power, reason and freewill. He hath placed him in this world, as for a race or warfare; resolving that as he behaveth himself it shall go with him in another world for ever: For though his body be dust, and must to dust return, his soul is from above, and liveth in blessedness or misery for ever. By sin we have all forfeited our right to heaven: but Eternal love hath given us a Redeemer, who is God and man, who as our surety became a sacrifice for our sins, and by his merits hath purchased a conditional grant of free forgiveness, and of renewing grace, and endless glory. And being ascended into heaven, possesseth it in our nature, and intercedeth for us, being now as Redeemer, Lord of all. He hath appointed the Ministerial office, that men might be his messengers to men, to acquaint them with his grace, and with the glory which he prepareth for them, that they may truly believe it, soberly think of it, duly value it, heartily choose it, and diligently seek it, and live and die in the joyful expectation of it. And as our souls converse not with our neighbours immediately, but in and by our bodies in which they work; so the Spirit of Christ doth not ordinarily work on men's souls without any means, but by his word and works which his Ministers must declare. Man is not now put upon satisfying God's justice, or purchasing his salvation by a price. Christ hath done these, and made a free gift of grace and glory to all that will but accept it. Under God's grace men's everlasting salvation now lieth on their own wills; no men or devils can damn or

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undo any one soul, but by his own consent to the cause of his damnation. No men or devils can keep our souls from the heavenly glory, but by tempting him to refuse it, undervalue and neglect it, and prefer the pleasures of sin before it, and by keeping him from loving, desiring and seeking it: for every one shall certainly have it who had rather be a holy Christian on earth, and live in perfect love and joy with God in heaven for ever, than for his filthy pleasure to enjoy the prosperity of this world. To acquaint men with this, is our ministerial office; we are charged to set before them the great salvation which Christ hath procured, and importunately to beseech them to mind it, believe it, and accept it, that it may be theirs for ever: we believe God, and therefore we speak to men as he hath commanded us: we entreat them in his name, to turn from sinful enmity and folly, and to be reconciled to God, and be wise for their salvation: we tell them but what God's word sent from heaven, telleth us and them, that holiness is the love of God and goodness, and the hatred of sin; that the 'pure in heart are blessed, for they shall see God. But without holiness none can see him: We tell them from God, that heaven is won or lost on earth; and that none shall have it but such as hence learn to love a holy and heavenly life; and that the dislike of holiness is the forfeiture of happiness, and the beginning, or forerunner of hell: We assure them, that God will never say, Depart from me, ye workers of iniquity, if they do not first by iniquity depart from God; and that God will not damn them, except they damn themselves, by the obstinate final refusing and resisting of his mercy. We entreat men therefore but to live as men should do that love them themselves, and that are not indifferent whether they live in heaven or hell for We entreat them not to be worse to themselves, than the devil and all their enemies are, who cannot make them commit one sin against their wills and yet after all this warning, entreaty, and importunity, there are thousands, and ten thousands that will not be persuaded, nor regard the warning given them from God; some will not believe but that a man dies like a dog; and what wonder if such live like dogs! And some will not believe but that they may be saved without regenerating grace and holiness, though Christ's own mouth hath protested the contrary, and told us verily that it cannot be. (John iii. 3. 15. 18, 19; Matt. xviii.

ever.

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